#^'^ 


^WixMhtakskHt^ 


%i 


PRINCETON,  N.  J. 


% 


% 


\ 


Presented   bTV^-fSy^S  \  !:7\<2/r\V~V(7\ V\  O -O 


^^ 


BX    9178     .B8    G62 

Burrell,  David  James,  1844 

1926. 
The  gospel  of  gladness 


THE 


GOSPEL  OF  GLADNESS. 


BY 


DAVID  JAMES  BURRELL,  D.  D. 


AMERICAN  TRACT  SOCIETY, 

150  NASSAU  STREET,   NEW  YORK. 


COPYRIGHT,  1892, 
AMERICAN  TRACT  SOCIETY. 


CONTENTS. 


The  Gospel  of  Gladness page  5 

The  Trysting-Place 13 

Wild  Oats 20 

Job's  Daughters 28 

A  Coward,  and  What  Became  of  Him 34 

The  Story  of  a  Blind  Beggar 41 

The  Twice-Taught  Lesson 49 

Twenty  Reasons  for  Believing  the  Bible  to  be  the  Word  of  God_  57 

A  Genuine  Instance  of  Faith-Cure ---  72 

"If"  and  "Why?"- 80 

The  Right  of  a  Man  before  the  Face  of  God 88 

Paul  at  Athens 96 

At  the  Door:  A  New  Year  Meditation 103 

Losing  One's  Life 112 

The  Brazen  Serpent 120 

Making  Haste 129 

Therefore  Get  Wisdom -  i37 

An  Incredible  Rumor I47 

The  Treasures  of  the  Bible  as  a  Book  among  Books 156 

Sunrise 168 

The  Bright  Light  in  the  Cloud — 176 


4  CONTENTS. 

Christ  and  the  Bible;   How  They  Stand  or  Fall  Together 184 

The  Faith  of  an  Infidel 196 

The  Great  Lodestone 204 

"  The  Jericho  Road  " 212 

How  Jesus  Kept  the  Sabbath 220 

The  Centurion's  Story 2^9 

Paul's  Easter  Sermon  at  Antioch 1 238 

"  The  Great  Refusal  " 247 

Our  Passover 255 

Chanty  Thinketh  No  Evil 263 

On  the  Stormy  Sea 272 

The  Silent  Architect 281 

The  True  Knight 290 

The  Respectable  Saloon 299 

A  Day  of  Wonders — - 310 


THE 

GOSPEL  OF  GLADNESS, 


"  Rejoice  in  the  Lord  always:  and  again  I  say,  Rejoice."     PhiL  4:4. 

A  YOUNG  man  was  looking  forward  to  his  wedding 
day.  It  was  the  old  story :  his  life  was  sweetened  and 
brightened  by  the  constant  vision  of  one  fair  face.  The 
arrangements  for  the  festal  occasion  were  all  made  and 
the  time  was  drawing  nigh.  The  caterer  had  been  en- 
gaged and  the  master  of  ceremonies,  the  festivities  of  the 
occasion  were  all  planned,  when  suddenly  a  strange  thing 
happened — the  young  man  was  converted.  He  met  with 
Jesus  the  Nazarene  and  surrendered  all.  But  now  what 
was  to  be  done  about  those  festivities  ?  Religion  is  a  se- 
rious piece  of  business.  Life  had  assumed  a  new  and  far 
more  important  interest  since  Jesus  had  entered  into  it. 
Was  it  a  time  for  singing  and  merry-making?  What 
would  the  new  Master  say?  The  difficulty  was  solved  in 
the  right  way.  Jesus  himself  was  invited  to  the  wedding. 
The  young  man  determined  that  he  would  have  nothing 
going  on  at  his  home  which  should  be  out  of  line  with  the 
obligations  of  his  new  life  or  which  his  new  Master  could 
not  bless  with  his  presence  and  his  smile. 

The  time  came,  and  Jesus  was  at  the  wedding ;  nor 
did  he  deport  himself  there  as  a  wall-flower  or  kill-joy,  or 
chill  the  pleasure  of  the  feast  by  lowering  looks  :  He  moved 
about  among  the  happy  guests  with  a  bright  light  in  His 
eyes  and  a  cheery  word  on  His  lips.  Their  myrtle  branches 
and   chaplets  of  flowers,  their  laughter  and   music   and 


6  THE   GOSPEL   OF   GLADNESS. 

carrying  of  torches,  did  not  offend  Him.  When  the  harp 
and  psaltery  struck  up  he  made  no  protest;  when  the  nup- 
tial hymn  was  sung  he  did  not  frown  upon  it.  This  Jesus 
was  not  a  sanctimonious  dreamer  among  the  shadows,  but 
a  man  among  men.  And  when,  to  meet  an  unexpected 
need  of  the  occasion,  he  turned  the  water  into  wine,  it  was 
very  like  what  he  has  been  doing  ever  since,  by  his  bright 
presence  transforming  the  perfunctory  duties  of  a  mechan- 
ical piety  into  the  merry-making  of  a  genuinely  holy  life. 

His  attendance  at  that  wedding  in  Cana  struck  the 
key-note  of  his  religion  and  of  the  Christian  life. 

A  Christian  who  lives  with  his  head  hung  down  like  a 
bulrush  and  casting  looks  of  deprecation  towards  all  in- 
nocent delights,  gives  a  false  impression  of  the  religion 
which  he  professes  and  of  the  Saviour  whom  he  loves. 

Where  shall  we  find  a  lawful  joy  and  peace  if  not  in 
the  Christian  life  ?  If  we  are  reconciled  with  God,  if  hell 
is  behind  us  and  heaven  before  us,  if  our  consciences  are 
clear,  our  hearts  should  be  tuned,  not  to  "  II  Penseroso," 
but  rather  to  "  L' Allegro  "— 

**  Hence  loathed  Melancholy, 
Of  Cerberus  and  blackest  midnight  born, 
In  Stygian  cave  forlorn, 

'Mongst  horrid  shapes  and  shrieks  and  sights  unholy. 
And  haste  thee,  nymph,  and  bring  with  thee 
Jest  and  youthful  Jollity, 
Sport  that  wrinkled  Care  derides, 
And  Laughter  holding  both  his  sides." 

Why  not  ?  There  are  pleasures  for  evermore  at  the  right 
hand  of  God. 

One  reason  why  we  should  rejoice  is  because  we  have 
a  good  God  and  we  know  it.  We  are  not  afraid  of  him  ; 
we  have  made  our  peace  with  him. 

The  Puritans  were  a  noble  body  of  heroic  men,  but  we 


THE   GOSPEL   OF   GLADNESS.  7 

have  somewhat  against  them,  in  this,  that  they  mahgned 
God.  Their  conception  of  him  as  a  consuming  fire  dis- 
torted all  the  tasks  and  pleasures  of  their  common  life. 
In  their  eyes  it  was  a  sin  to  wear  a  starched  ruff,  to  play 
a  game  of  cricket,  or  to  smile  on  the  holy  Sabbath,  and  to 
read  the  "  Fairy  Queen  "  was  as  the  unpardonable  sin.  Up 
and  down  the  sedgy  roads  wandered  Oliver,  the  noblest 
of  them  all,  muttering  to  himself  and  envying  the  owls 
that  hooted  among  the  leafless  boughs,  and  the  toads  that 
croaked  among  the  leaves  and  grass,  because  they  had  no 
"  certain  fearful  looking  for  of  judgment." 

We  have  not  so  learned  our  gracious  God.     We  were 
indeed  under  condemnation  and  had  need  to  be  forgiven, 
but  the  cross  has  put  our  melancholy  to  an  open  and  eter- 
nal shame. 
*'  Could  we  with  ink  the  ocean  fill,  were  the  whole  world  of 

parchment  made. 
Were  every  single  stick  a  quill  and  every  man  a  scribe  by  trade, 
To  write  the  love  of  God  alone  would  drain  the  ocean  dry, 
Nor  could  the  scroll  contain  the  whole  though  stretched  from 
sky  to  sky." 

God  has  shown  himself  in  providence  and  grace  to  be 
the  best  of  fathers.  We  draw  nigh  to  him  not  in  the  spirit 
of  bondage  again  to  fear,  but  in  the  spirit  of  adoption 
whereby  we  cry,  Abba,  Father. 

A  second  reason  why  we  should  rejoice  is  because  our 
God  has  given  us  a  pleasant  world  to  live  in. 

He  might  have  made  the  sky  of  a  dun  color,  as  dismal 
as  theroof  of  some  subterranean  vault,  dripping  with  sHme, 
bats  clinging  to  the  walls,  and  the  chill  of  the  dreary  place 
creeping  into  the  very  marrows  of  one's  bones.  But  he 
did  not.  He  made  the  sky  so  brilliantly  beautiful  as  to 
put  rubies  and  diamonds  and  sapphires  to  shame.  He 
placed  the  shining  sun  in  mid-heaven,  and  lit  the  stars  at 


8  THE   GOSPEL   OF   GLADNESS. 

night  and  set  them  swinging-  Hke  lanterns  at  the  top-masts 
of  an  innumerable  armada  sailing  through  the  ocean  of 
infinite  space. 

He  might  have  made  the  earth  like  yonder  moon,  the 
memorial  of  some  catastrophe  of  ages  long  ago,  scarred 
and  blistered  and  barren.  But  he  did  not.  He  carpeted 
the  earth  with  green  pastures,  and  planted  it  with  gardens 
whose  perfume  is  like  to  that  of  Hesperus,  with  birds  sing- 
ing among  the  trees  and  flowers  blooming  everywhere, 
from  the  buttercup  by  the  brookside  to  the  edelweiss  on 
the  snow-capped  summits  of  the  Alps. 

He  might  have  made  the  ocean  a  steaming  pond  of 
foulness,  shored  with  asphalt  like  the  Dead  Sea,  and  with 
jackals  and  hyenas  prowling  near.  But  he  did  not.  He 
made  it  a  vast  reservoir  of  pellucid  sweetness,  baring  its 
bosom  to  the  commerce  of  the  nations  and  opening  its 
arms  to  receive  the  murmuring  brooks  and  rolling  rivers. 

And  best  of  all,  this  world  so  beautiful  is  everywhere 
and  always  vocal  with  the  praises  of  God.     The  stars  are 


"  For  ever  singing  as  they  shine, 
'  The  hand  that  made  us  is  divine, 


> » 


On  every  grass-blade,  on  the  white  vesture  ot  the  lily,  is 
written  the  Name  which  is  above  every  other.  The  ocean 
rolls  the  praises  of  Him  who  holds  its  waters  in  the  hol- 
low of  his  hands.  An  undevout  man  cannot  appreciate 
the  beauty  of  this  world.  No  poet  can  adequately  sing 
its  splendors  unless,  like  Coleridge  in  the  Valley  of  Cha- 
mouni,  he  can  distinctly  hear  "  earth  with  its  thousand 
voices  praising  God." 

A  third  reasoyi  why  a  Christian  should  make  merry 
and  be  glad  is  because  a  golden  opportunity  is  his. 

"Is  life  worth  living?"  That  depends.  Ifamanhas 
no  purpose,  no  lofty  aspiration  for  his  own  or  others'  good, 


THE   GOSPEL   OF   GLADNESS.  9 

it  Is  an  open  question.  Among  the  hymns  of  Isaac  Watts 
there  is  nothlno-  more  suggestive  than  the  comparatively- 
unknown  bit  of  wisdom  which  he  calls  "  insignificant  ex- 
istence." 

"  There  are  a  number  of  us  creep 
Into  this  world  to  eat  and  sleep, 
And  know  no  reason  why  we  're  born 
But  only  to  consume  the  corn, 
Devour  the  cattle,  fowl,  and  fish. 
And  leave  behind  an  empty  dish. 
The  crows  and  ravens  do  the  same, 
Unlucky  birds  of  hateful  name  : 
Ravens  or  crows  might  fill  their  place, 
And  swallow  corn  and  carcasses  ; 
Then  if  their  tombstone,  when  they  die, 
Be  n't  taught  to  flatter  and  to  lie, 
There  's  nothing  better  will  be  said 
Than  that  *  they  've  eat  up  all  their  bread, 
Drunk  up  their  drink,  and  gone  to  bed.'  " 

But  God  never  intended  this  for  any  man :  at  the  feet 
of  every  even  the  humblest  soul  on  earth  he  places  a  lad- 
der, and  along  its  rounds  of  possibility  reaching  up  into 
useful  life  and  character  he  bids  us  climb.  "  Add  to  your 
faith,  virtue ;  and  to  virtue,  knowledge  ;  and  to  knowledge, 
temperance;  and  to  temperance,  patience;  and  to  patience, 
godliness  ;  and  to  godliness,  brotherly  kindness ;  and  to 
brotherly  kindness,  charity."  This  Is  God's  purpose  for 
every  man — that  he  make  the  most  of  himself,  not  merely 
growing  in  character,  but  enlarging  his  influence  to  the 
betterment  of  all  around  him.  No  man  is  ruled  out :  if 
any  is  a  ne'er-do-weel  or  a  good-for-naught,  it  is  his  own 
fault.  God's  voice  is  always  calhng  ;  his  hands  are  always 
beckoning ;  his  grace  is  always  drawing  us  higher  and 
higher  towards  the  stature  of  a  perfect  man. 

And  fourthly,  as  Christians  we  have  reason  to  rejoice 


10  THE   GOSPEL   OF   GLADNESS. 

because  we  belong  to  an  honorable  family.  Blood  tells. 
He  is  a  poor  sort  of  fellow  who  does  not  aspire  to  leave  a 
name  that  his  children  will  be  proud  of  Tuft-hunters  are 
despicable ;  but  fortunate  are  all  sons  and  daughters  who 
can  honor  their  forebears. 

After  all,  however,  there  is  no  lineage  so  honorable  as 
that  which  belongs  to  all,  to  wit,  "  He  was  the  son  of  Seth, 
who  was  the  son  of  Adam,  who  was  the  son  of  God." 

Our  human  nature  is  ruined,  but  it  is  a  splendid  ruin. 
Will,  heart,  and  conscience  lie  shattered  and  crumbling, 
like  the  stones  and  the  capitals  of  some  old  temple  of  the 
gods.  But  in  silence  there  walks  the  spirit  of  a  disrobed 
Levite  who  looks  forward  to  the  promised  restitution  of 
all  things.  Man  at  his  best  was  but  a  little  lower  than  the 
angels ;  man  at  his  worst  is  still  a  child  of  God. 

But  a  Christian  is  something  more ;  not  only  has  he 
God's  breath  in  his  nostrils  ;  not  only  is  God's  image  im- 
pressed upon  his  never-dying  soul ;  but,  as  the  Buddhists 
would  say,  he  is  a  "  twice-born  man."  In  him  the  resti- 
tution is  begun  and  will  continue  until  the  last  stone  of 
character  is  laid  with  shoutings  of  ''  Grace,  grace  unto 
it !"  He  is  born  from  above,  out  of  the  sepulchre  of  sin 
and  shame  into  newness  of  life. 

One  more  reason  why  those  who  have  made  their 
peace  with  God  in  Jesus  Christ  should  rejoice  is  because 
they  have  a  splendid  outlook. 

It  is  a  dreadful  thing  to  have  one's  hopes  and  purposes 
all  circumscribed  within  the  narrow  horizon  of  this  pres- 
ent life.  It  is  an  inexpressibly  dreadful  thing  to  have  no 
present  interest  in  the  great  verities  that  reach  out  into 
the  eternal  ages.  A  man  who  is  without  God,  and  there- 
fore without  hope,  should  never  smile;  his  soul  should 
be  enveloped  by  the  shadows  of  a  ceaseless  melancholy. 

Why  is  it  that  those  who  visit  Paris  always  make  their 


THE  GOSPEL   OF   GLADNESS.  II 

way  behind  the  massive  splendors  of  Notre  Dame  to  the 
Httle  building  where  the  bodies  of  the  unknown  dead  are 
exposed  to  view  ?  What  is  it  that  draws  our  gaze  towards 
the  sad  features  of  the  suicide  ?  We  can  scarcely  under- 
stand the  utter  wretchedness  that  moves  one  to  leap  from 
*'  the  ills  we  have  to  those  we  know  not  of." 

"  Where  the  lamps  quiver 
So  far  in  the  river, 
With  many  a  light 
From  window  and  casement, 
From  garret  to  basement, 
She  stood  with  amazement, 
Houseless  by  night. 

*'  The  bleak  wind  of  March 
Made  her  tremble  and  shiver, 
But  not  the  dark  arch 
Or  the  black  flowing  river ; 
Mad  from  life's  history. 
Glad  to  death's  mystery 
Swift  to  be  hurled, 
Anywhere,  anywhere 
Out  of  the  world  !" 

But  for  us  the  present  hand-breadth  of  life  is  of  litde  im- 
port. Its  afflicdons  are  but  for  a  moment.  Its  tasks  will 
be  over  in  a  day  or  two,  and  beyond — all  things  are  be- 
yond. The  milk  and  honey  are  beyond  the  wilderness. 
The  vistas  of  eternity  open  up  beyond  the  death-bed. 

If  the  heat  and  burden  of  the  day  seem  sometimes 
unendurable,  we  may  assure  ourselves,  as  did  Godfrey's 
Crusaders,  who,  footsore  and  discouraged,  lifted  their  eyes 
and  saw  afar  off  the  gleam  of  the  domes  of  Jerusalem,  and 
plucking  up  courage  hastened  on  to  enter  its  sacred  gates. 
The  domes  of  heaven  are  just  yonder.  "  O  mother  dear 
Jerusalem,  when  shall  I  come  to  thee  ?" 

These  are  some  of  the  reasons  why  one  who  believes 


12  THE   GOSPEL   OF   GLADNESS. 

in  Jesus  Christ  should  rejoice  evermore,  why  no  stings 
should  ever  overcome  him,  why  no  dark  spirit  of  melan- 
choly should  ever  dim  the  lustre  of  his  eye. 

If  there  are  those  who  say,  "  We  have  our  pleasures 
though  we  are  not  followers  of  Christ,"  let  them  consider 
well  whether  they  have  any  right  to  pleasure  until  their 
peace  is  made  with  God.  How  dare  they  rest  upon  their 
beds  this  night  if  it  be  certain  that  death  before  daybreak 
would  bring  them  unprepared  before  the  judgment  bar  of 
God  ?  Are  not  their  pleasures  dearly  bought  if  to  enjoy 
them  they  must  silence  the  voice  of  conscience  and  reason 
and  ignore  the  vast  solemnities  of  the  eternal  life  ?  Is  not 
their  laughter  but  as  the  crackling  of  thorns  ?  Are  they 
not  like  those  miners  of  Cornwall  who,  at  work  beneath 
the  sea,  are  driven  from  their  labors  in  tempestuous  times 
by  the  roar  of  the  storms  above  them  ? 

All  the  delights  of  an  unholy  Hfe  are  shallow  and  fleet- 
ing, for 

"  Pleasures  are  like  poppies  spread  ; 
You  seize  the  flower,  its  bloom  is  shed  ; 
Or  like  the  snowfalls  in  the  river, 
A  moment  white,  then  gone  for  ever." 

But  the  follower  of  Christ  can  well  afford  to  make  merry 
as  he  journeys  heavenward.  He  has  done  the  right  thing; 
his  conscience  is  clear ;  the  smile  of  God  is  over  him. 

I  point  you  to  the  cross,  to  the  saving  power  of  the 
blood.  Let  those  dying  lips  of  the  Saviour  speak  to  thy 
soul  to-day,  saying,  "Thy  sins  be  forgiven  thee,"  and 
the  change  will  be  like  the  break  of  day. 

Then  you  and  I,  forgiven  and  happy,  blessing  God 
and  making  merry  in  our  hearts,  may  journey  on  heaven- 
ward, with  all  the  ransomed  of  the  Lord  who  shall  come 
to  Zion  at  length  with  songs  and  everlasting  joy  upon 
their  heads. 


THE  TRYSTING-PLACE.  1 3 

THE 

TRYSTING-PLACE. 


"  Enter  into  tliy  closet."    Matt.  6:6. 

Jerusalem  is  said  to  have  been  builded  "  as  a  city- 
compact  together,"  Its  streets  were  narrow  and  its 
homes  were  crowded.  The  city  lay  upon  the  crest  of  a 
mountain  range;  and,  surrounded  by, natural  defences,  it 
was  a  refuge  for  the  people  of  all  the  neighboring  coun- 
try in  times  of  danger.  On  the  occasion  of  the  great 
annual  festivals  the  Jews  came  crowding  there  from  every 
part  of  the  known  world.  We  may  well  believe  that 
millions  of  people  were  sometimes  gathered  in  and 
around  Jerusalem  during  these  annual  services,  as  it  is 
written,  "  Thither  the  tribes  go  up." 

And  here  we  notice  a  strange  circumstance :  though 
every  available  foot  of  space  in  Jerusalem  was  of  the 
utmost  value,  and  though  the  dwellings  were  small  and 
crowded,  yet  there  was  probably  not  one  home  in  Jeru- 
salem that  did  not  have  a  little  chamber  up  towards  the 
house-top  reserved  for  meditation  and  communion  with 
God.  It  was  to  such  an  upper  room  that  the  prophet 
went  when  he  laid  himself  upon  the  body  of  the  widow's 
son  and  cried,  "  O  Lord,  let  the  child's  soul  return  unto 
him  again."  It  was  to  such  a  retreat  that  David  went, 
tottering  along  the  winding  stairway,  heart-broken  and 
sobbing,  "  O  Absalom,  my  son,  my  son,  would  God  that 
I  had  died  for  thee  !" 

Might  it  not  be  well  for  us  to  stand  in  the  ways  and 


14  THE  GOSPEL  OF   GLADNESS. 

search  out  the  old  paths  and  walk  therein?  We  have 
apartments  in  our  homes  for  every  other  use,  but  none 
for  secret  prayer.  Yet  let  us  not  overmuch  restrict  the 
definition.     The  old  poet  Lovelace  says, 

"Stone  walls  do  not  a  prison  make 
Nor  iron  bars  a  cage ; 
Minds  innocent  and  quiet  take 
That  for  their  hermitage." 

It  is  equally  true  that  four  walls  do  not  a  closet  make. 
The  important  matter  is  that  we  shall  be  apart  from  the 
world.  "  The  world  is  too  much  with  us."  In  the  quiet 
street  we  may  shut  to  the  doors  by  letting  down  our  eye- 
lids, and  be  alone  with  God.  Out  on  the  stormy  sea  the 
sailor,  swinging  in  his  hammock,  calls  back  the  memo- 
ries of  boyhood  and  repeats  the  words  he  learned  at  his 
mother's  knee : 

"  Now  I  lay  me  down  to  sleep, 
I  pray  the  Lord  my  soul  to  keep;" 

and  his  hamm.ock  is  his  closet.  The  Arab  on  the  broad 
desert,  as  the  sun  sweeps  across  mid-heaven,  falls  upon 
his  knees  crying,  "Allah,  il  Allah !"  and  the  boundless 
waste  is  his  closet.  Our  Lord,  who  was  homeless,  kept 
his  tryst  in  solitary  places  by  the  lake-shore  or  under  the 
shadows  of  the  olive-trees. 

"  Cold  mountains  and  the  midnight  air 
Witnessed  the  fervor  of  his  prayer." 

Three  things  are  pre- requisite  to  the  building  up  of  a 
noble  life  and  character,  to  wit :  The  knowledge  of  self, 
the  knowledge  of  God,  and  the  bringing  of  self  into  an 
at-one-ment  with  God.  And  these  three  are  all  to  be 
had,  better  than  elsewhere,  in  the  trysting-place. 

I.  To  know  one's  self  lies  at  the  outset.  But  this  is 
no  easy  matter.  I  make  the  acquaintance  of  everybody 
else  more  readily  than  of  myself     I  know  my  wife  and 


THE  TRYSTING-PLACE.  1 5 

children,  my  friends  and  neighbors,  my  acquaintance 
of  an  hour  ago,  better  than  I  know  this  man.  Nor  will  I 
ever  know  him  better  unless  I  go  apart  to  be  alone 
with  him. 

(i.)  In  the  closet  I  discover,  to  begin  with,  that  / 
am;  nor  is  this  an  unimportant  matter.  Bancroft  says 
that  one  of  the  most  notable  discoveries  ever  made,  in 
its  bearing  on  human  progress,  was  when  Descartes, 
wandering  alone  by  the  banks  of  the  Danube,  cried  out 
on  a  sudden,  "  Ich  bin  Ich !"  In  that  moment,  as  he 
faced  himself,  his  own  individuality  stood  out  against 
all  custom,  history,  and  tradition,  and  he  saw  himself 
a  man.  At  the  basis  of  life  and  character  lies  self-con- 
sciousness. I  have  gone  a  great  ways  when  I  have 
learned  that  I  travel  along  through  personal  tasks  and 
sorrows  and  responsibilities,  alone,  to  the  Judgment  Bar 
of  God. 

(2.)  /  always  will  be.  We  are  accustomed  to  think 
it  necessary  that  the  certainty  of  death  should  ever  be 
kept  before  us.  "  King  Philip,  thou  art  mortal !"  was  the 
cry  with  which  the  Macedonian  monarch  was  awaked  to 
the  royal  duties  of  each  day.  The  thing  that  we  have  to 
have  dinned  into  our  ears  is  not  that  we  are  mortal,  but 
that  we  are  immortal.  The  rolling  of  the  hearse  through 
our  streets,  the  waving  of  the  black  plume,  ever  remind 
us  that  we  must  die ;  but  the  thing  that  we  forget  is  that 
death  does  not  end  all.  We  live  for  ever.  God's  breath 
is  in  our  nostrils  and  we  are  as  immortal  as  the  eternal 
God.  We  all  have  intimations  of  immortality,  but  amid 
the  hurly-burly '  of  life  we  give  little  heed.  We  must 
needs  go  apart  to  hear  the  still  voice  of  the  angel  that 
speaks  within  us,  "  Thou  shall  live  and  not  die !" 

(3.)  /  am  not  what  I  ought  to  be.  A  man  in  a  crowd 
may  scoff  at  total  depravity,  but  when  he  goes  alone,  by 


l6  THE   GOSPEL   OF   GLADNESS. 

himself,  he  knows  there  is  something  in  it.  The  fops  of 
the  time  of  Louis  XIV.  were  said  to  be  young  until  they 
died  of  old  age ;  but  such  a  one  in  the  solitude  of  his 
chamber,  stripping  off  his  disguises,  washing  off  the 
powder  from  his  wrinkles  and  baring  his  lean  infirmi- 
ties, could  not  but  perceive  himself  to  be  a  decrepit  old 
man.  We  are  all  the  while  posing  before  the  world, 
seeming  to  be  better  than  we  are;  we  need  to  go  into 
solitude,  not  to  "see  oursels  as  ithers  see  us,"  but  to  see 
ourselves  as  we  are;  and  then  we  cry,  "  God  be  merciful 
unto  us !" 

(4.)  /  have  aspirations  to  be  better  tha7i  I  am.  The 
best  as  well  as  the  worst  that  is  in  me  is  discovered  in 
the  trysting-place.  Out  in  the  mountains;  alone  and  for- 
saken, the  Psalmist  lamented,  "All  thy  waves  and  thy 
billows  have  gone  over  me !  Why  art  thou  cast  down, 
O  my  soul,  and  why  art  thou  disquieted  within  me?" 
Then  catching  sight  of  a  wounded  deer,  fleeing,  with  hot 
eyes  and  panting  sides,  an  arrow  quivering  in  its  flanks, 
towards  the  babbling  water,  he  cried,  "As  the  hart  pant- 
eth  after  the  water  brooks,  so  panteth  my  soul  after  thee, 
O  God !"  In  like  conditions  we  find  that  while  we  are 
not  what  we  should  be,  our  hearts  are  an  hungered  and 
athirst  to  be  more  like  God. 

II.  To  hiow  God.  If  to  know  ourselves,  as  Thales 
said,  is  wisdom,  then  to  know  God  is  far  better,  for  Jesus 
said,  "  This  is  life  eternal,  to  know  God  and  Jesus  Christ 
whom  he  hath  sent."  But  where  shall  we  make  his 
acquaintance?  Where  do  we  take  hold  upon  the  confi- 
dence of  any  friend  ?  On  'Change  ?  In  the  market- 
place ?  In  the  crowded  street  ?  No ;  but  apart,  in  the 
sohtude,  where  we  pour  out  the  story  of  our  sorrows  and 
know  him  as  our  friend.  In  like  manner,  if  we  are  to  know 
God,  it  must  be  by  going  apart  to  commune  with  him. 


THE   TRYSTING-PLACE.  1 7 

(i.)  We  shall  discover  at  the  outset  that  ''God  is'' 
Nor  is  this  of  little  moment.  No  man  indeed  is  an  atheist 
in  these  days.  Is  it  written,  "  The  fool  hath  said,  There 
is  no  God  "  ?  Nay,  but  "  The  fool  hath  said  in  his  heart, 
There  is  no  God."  That  is,  his  wish  is  father  to  the 
thought.  He  seeks  to  eliminate  God  from  his  daily  life. 
His  walk  and  conversation  are  such  as  deny  God.  No 
man  is  intellectually  an  atheist,  but  we  all  make  too  little 
of  God  ;  we  idealize  him,  dogmatize  about  him,  and  for- 
get him.  If  we  thoroughly  believed  in  him,  felt  his 
being,  apprehended  him,  what  manner  of  persons  would 
we  be ! 

(2.)  God  is  near  by.  We  do  not  deny  God ;  we  sim- 
ply put  him  afar  off.  St.  Paul,  preaching  to  the  scientific 
men  of  Athens  and  with  special  reference  to  a  certain 
Unknown  God,  said,  **  He  is  not  far  from  every  one  of  us." 
We  have  gotten  too  far  away  from  our  Bibles  and  be- 
come too  familiar  with  the  purely  scientific  conception  of 
God's  law.  Force,  the  universal  soul,  a  something  or 
nothing  that  maketh  for  righteousness,  an  eyeless,  armless, 
heartless  ghost  of  a  God,  what  is  that  to  me,  or  what  is 
that  to  any  man  ?  No,  we  go  apart  and  talk  with  God ; 
He  conies  and  puts  his  hand  upon  us,  looks  down  into 
our  faces,  answers  our  need.  He  is  nearer  now  than 
touching,  nearer  than  seeing,  nearer  than  the  nearest 
friend  that  ever  stood  beside  us. 

(3.)  We  have  certain  definite  relations  with  him.  And 
these  relations  are  filial.  We  are  received  by  the  spirit 
of  adoption,  whereby  we  cry,  "Abba,  Father."  It  is  much 
to  be  doubted  if  the  sense  of  this  blessed  Fatherhood  can 
come  to  us  amid  the  fret  and  worry  of  our  common  life. 
The  interchange  of  love  among  kinspeople  is  never  in 
public  places ;  it  is  in  the  solitude  that  God  speaks  to  us, 
saying,  "  My  son !    My  daughter !" 

The  Gospel  of  Gladness,  2 


l8  THE   GOSPEL   OF   GLADNESS. 

(4.)  He  has  great  expectatio7is  co7icerning  its.  "As  I 
live,  saith  the  Lord,  I  have  no  pleasure  in  thy  death." 
He  has  so  loved  us  as  to  give  his  only-begotten  Son  to 
suffer  and  die  for  us.  Here  in  the  secret  place,  as  we 
stand  beneath  his  cross,  the  love  that  passeth  understand- 
ing is  revealed  to  us. 

HI.  We  are  now  upon  our  knees  and  the  nexus  is 
complete.     The  soul  is  brought  into  oneness  with  God. 

(i.)  Here  is  the  beginning  of  spiritualhfe ;  souls  are 
new-born  in  the  solitude.  If  Saul  is  converted  at  high 
noon  on  a  dusty  thoroughfare,  he  must  needs  be  blinded 
for  a  season  that  so  his  spiritual  birth  shall  be  in  the 
secret  place.  The  beginnings  of  all  life  are  out  of  sight. 
The  foliage  of  the  vine  is  woven  in  hidden  looms,  and  the 
juices  of  the  grape  are  distilled  in  subterranean  labora- 
tories. So,  for  the  most  part,  souls  coming  into  the 
kingdom  have  the  joyful  beginnings  of  their  higher  life 
in  the  trysting-place. 

(2.)  Here  we  renew  our  strength.  To-night  I  shall 
pass  out  into  the  unknown  country  where  no  man  has 
ever  journeyed  before  me.  How  dare  I  venture  into  the 
land  of  darkness  and  of  danger  without  a  divine  hand  to 
protect  me  ?  And  at  daybreak  I  shall  venture  into  an- 
other terra  incognita,  an  unexplored  land  of  duty  and 
responsibility  and  danger.  There  will  be  pestilence  walk- 
ing and  arrows  flying  all  about  me.  How  dare  I  venture 
forth  into  that  new  day  widiout  first  grasping  the  hand  of 
the  Almighty  and  Omniscient  One?  "I  cannot  go  up 
hence  unless  the  Lord  go  with  me." 

(3.)  Here  I  am  invigorated  by  the  Spirit  and  the  help 
that  I  need  for  spiritual  growth  is  given  me.  Nor  is  it 
possible  for  me  to  receive  it  so  well  otherwise  or  else- 
where. There  must  needs  be  insulation  if  the  body  is  to 
be  surcharged  with  electricity.     In  like  manner  the  Spirit 


THE   TRYSTING-PLACE.  I9 

touches  us  when  we  are  in  the  secret  place.  His  voice  is 
a  still  small  voice,  and,  like  the  prophet,  we  must  put  our 
faces  between  our  knees  if  we  would  hear  it. 

(4.)  And  finally,  here  we  take  hold  upon  Omnipo- 
tence, and  entering  into  participation  of  divine  strength, 
we  become  co-laborers  with  God.  The  Lord  Jesus,  in 
his  secret  communings  with  the  Father,  pressed  upon  the 
long  arm  of  the  lever  that  uplifts  the  world ;  and  so  do 
we  in  the  secret  place. 

To  your  knees  therefore,  O  men  and  women  cum- 
bered with  much  serving  at  home  or  in  the  market-place ; 
give  yourselves  time  and  opportunity  to  hear  God  saying, 
"  Seek  ye  first  of  all  the  kingdom,  and  the  rest  shall  be 
added  unto  you."  To  your  knees  in  the  secret  place,  O 
young  men  and  women  beginning  life's  voyage ;  look 
towards  the  other  shore  and  see  how  far  the  horizons 
stretch  away.  Life  is  a  hand-breadth  :  eternity  is  for  ever. 
To  your  knees,  O  fathers  and  mothers  in  Israel,  whose 
hairs  are  white  like  the  almond-trees  in  blossom.  Hear 
God  calling ;  mark  him  beckoning  to  the  joys  which  eye 
hath  not  seen  and  ear  hath  never  heard. 

"  More  things  are  wrought  by  prayer 
Than  this  world  dreams  of.    Wherefore  let  thy  voice 
Rise  like  a  fountain  ever  night  and  day  ; 
For  what  are  men  better  than  sheep  or  goats, 
That  nourish  a  blind  life  within  the  brain, 
If,  knowing  God,  they  lift  not  hands  of  prayer 
Both  for  themselves  and  those  who  call  them  friends  ? 
For  so  the  whole  round  earth  is  every  way 
Bound  by  gold  chains  about  the  feet  of  God." 


20  THE   GOSPEL   OF   GLADNESS. 


WILD   OATS. 


"  He  that  sowetli  iniquity  shall  reap  calamity." 
(Revised  Version)  Prov.  22:8. 

About  1600  A.  D.  there  lived  in  England  an  eccentric 
literary  genius,  by  name  John  Lyly,  who  conceived  the 
thought  of  expressing  things  disagreeable  in  periphrases 
and  elegant  circumlocutions.  Death  was  called  a  de- 
parture from  the  fellowship  of  the  living,  or  the  paying  of 
the  debt  of  nature.  Stealing  was  misappropriation,  or  a 
confusion  of  meiim  and  tuiwi.  Lying  was  prevarication ; 
another  favorite  name  for  it  was  "  malingering."  This 
fashion  of  never  calling  a  spade  a  spade  was  known  as 
"euphuism."  We  have  not  wholly  departed  from  it  at 
this  late  day.  A  trace  is  found  in  the  expression  **  sow- 
ing one's  wild  oats."  The  phrase  is  intended  to  compre- 
hend pretty  much  all  the  vices  of  young  manhood ;  and, 
like  charity,  it  covers  a  multitude  of  sins,  such  as  inebri- 
ety, personal  impurity,  profanity,  baccarat,  and  if  there  be 
any  other  of  the  youthful  vices  too  shocking  for  ears  po- 
lite, this  phrase  embraces  it.  We  are  all  sowing  some- 
thing or  other.  The  field  is  the  world.  Some  go  forth 
in  their  young  manhood  and  womanhood  bearing  pre- 
cious seed — wheat  for  the  world's  hunger,  the  fine  wheat  of 
kindly  Hves  and  generous  deeds — and  they  will  doubtless 
come  again  with  rejoicing,  in  the  great  garnering-time, 
bringing  their  sheaves  with  them.  And  there  are  others 
who  go  heedlessly  sowing  the  wind,  to  reap  the  whirl- 
wind. You  meet  them  reeling  through  the  streets ;  they 
are  to  be  found  carousing  in  upper  chambers  ;  squander- 


WILD    OATS.  21 

ing  their  time  and  earnings  in  the  pleasures  of  the  green 
baize  field,  or  pursuing  their  way  in  the  black  and  dark 
night  to  the  house  of  the  strange  woman.  Their  lips  are 
blistered  with  drink;  red-eyed,  thick-tongued,  addle- 
brained,  they  are  sowing  wild  oats.  Nay,  let  us  drop  the 
metaphor :  they  are  sowing  iniquity,  and  they  shall  reap 
calamity.  They  are  sowing  phosphorus  and  tinder,  and, 
except  they  repent,  they  shall  of  a  surety  reap  the  fires  of 
hell. 

It  would  be  well,  all  around,  if  there  were  less  of  sen- 
timentalism  and  more  of  sound  common  sense  with  re- 
spect to  to  the  follies  of  our  fast  young  men.  We  want 
more  of  Anglo-Saxon  and  less  of  Lyly's  euphuism.  In 
my  judgment  the  fathers  and  mothers  are,  in  many  cases, 
largely  responsible  for  the  vices  of  their  sons.  At  many 
an  upper  window  to-night  mothers  will  be  watching  and 
hearkening  for  the  unsteady  steps  of  the  wayward  ones. 
God  be  praised  for  mother's  love !  But  there  is  one  thing 
that  ought  to  be  said :  If  your  son  is  a  scapegrace,  a 
drinking,  carousing,  licentious  good-for-naught,  it  be- 
hooves you  at  the  outset  to  face  the  awful  fact.  It  is  a 
terrible  thing  to  be  the  parent  of  a  ne'er-do-weel.  I  know 
how  it  is:  he  comes  home  at  midnight  or  towards  the 
wee  sma'  hours  reeling  between  two  boon  companions, 
and  you  help  him  to  bed  and  tuck  the  clothes  tenderly 
about  him ;  and  next  morning  when  he  comes  down, 
eyes  red  and  brain  ready  to  split  with  aching,  you  stroke 
the  damp  hair  from  his  forehead  and  pamper  and  coddle 
him  with  sympathy  and  hot  coffee,  until  he  imagines  him- 
self a  poor  misused  fellow,  and  indeed  something  of  a 
hero.  Oh  let  him  know  the  dreadful  truth !  Let  him 
know  that,  while  your  mother-soul  is  full  of  compassion, 
as  the  soul  of  a  pure  woman  it  loathes  and  abhors  his 
bestiality.     Let  him  know  that  you  mourn  for  him  as  for 


22  THE   GOSPEL   OF   GLADNESS. 

one  who  has  "  Ichabod  "  writtten  on  his  brow,  "  The  glory- 
hath  departed." 

Young-  women,  moreover,  ought  to  have  a  clear  un- 
derstanding respecting  this  matter.  There  are  some  who 
think  it  a  rather  nice  and  clever  thing  to  be  familiar  with 
scapegraces.  Oh  if  they  only  knew,  if  they  did  but  ap- 
prehend the  thousandth  part  of  what  it  signifies,  they 
would  rather  press  their  lips  to  the  surface  of  a  white-hot 
cylinder,  they  would  rather  clasp  hands  with  a  leper,  they 
would  rather  bathe  in  the  reeking  vileness  of  a  cesspool, 
than  give  their  friendship  to  a  fast  young  man. 

Not  long  ago  a  mother  called  upon  me  with  refer- 
ence to  her  wayward  son  who  had  brought  shame  upon 
himself  and  her.  She  was  in  great  trouble  ;  but  as  to  any 
frank  statement  of  the  case,  she  quite  resented  it.  In  the 
course  of  our  conversation  she  observed,  *'  Boys  will  be 
boys,"  and  presently,  "  He  '11  live  it  down,  I  am  sure  he  '11 
live  it  down."  Never  were  two  greater  mistakes  than 
these. 

I.  "  Boys  will  be  boys."  If  by  that  you  mean  that  a 
young  man  is  fairly  entitled  to  get  all  the  legitimate  en- 
joyment that  flows  from  good  blood  and  healthful  spirits,  I 
say.  Yea  and  Amen  to  it.  We  live  in  a  pleasant  world,  and 
God  means  that  we  shall  enjoy  it.  But  if  you  mean  that 
boys  must  or  may  take  their  turn  at  playing  fast  and  loose 
with  the  moralities  and  proprieties  and  decencies,  then  I 
say  a  thousand  times  no  !  There  is  not  a  particle  of  truth 
in  it.  Moreover  it  is  a  libel  on  vigorous  and  healthful 
young  manhood.  In  the  name  of  thousands  and  tens  of 
thousands  of  manly  young  fellows  whose  hands  were 
never  soiled  with  money  filched  at  the  gambling-table, 
whose  intellects  were  never  befogged  with  drink,  whose 
lips  were  never  blistered  by  unlawful  love,  I  protest  against 
it.      Paul  had  a   young  friend  in    Ephesus   to  whom  he 


WILD    OATS.  23 

wrote,  "  Be  strong ;  quit  thyself  like  a  man :  flee  also 
youthful  lusts.  Let  no  man  despise  thee ;  let  no  man 
take  thy  crown."  In  that  great  city,  with  its  stadium  and 
amphitheatre  and  marble  baths,  the  youth  was  surrounded 
by  innumerable  temptations  ;  he  could  easily  have  excused 
himself  for  indiscretion  on  the  ground  of  custom.  "They 
all  did  it."  The  "  young  bloods  "  of  Ephesus  reeled  past 
him  sowing  their  wild  oats ;  and  where  are  they  now  ? 
What  impression  did  they  leave  on  the  after  ages?  Tim- 
othy kept  himself  unspotted  from  the  world,  a  vigorous, 
healthy,  manly  young  man.  There  are  multitudes  of  clerks 
and  artisans,  some  sons  of  aristocrats,  many  young  hand- 
craftsmen,  who  loathe  the  thought  of  dissipation.  Their 
hands  are  steady,  their  eyes  are  clear,  their  laughter  as 
pure  as  the  laughter  of  a  child.  Cheery  fellows  they  are, 
with  clear  consciences,  who  can  look  their  mothers  in  the 
face  and  kiss  their  sisters'  hps  without  leaving  a  sooty 
stain ;  brave  young  fellows  who  are  making  a  successful 
fight  for  manhood,  panopHed  with  the  whole  armor  of 
God. 

In  Paul's  eighth  chapter  to  the  Romans  our  attention 
is  called  to  the  two  levels  of  life. 

(i.)  The  low  level  of  the  flesh.  Here  abide  the  self- 
pleasers,  the  mammonites,  the  epicures,  all  who  are  merely 
getting  and  enjoying,  pampering  ^the  senses,  and  having  a 
good  time.  Their  life  is  not  a  whit  better  than  that  of  the 
beasts  that  perish.  Their  aphorism  is,  "  Let  us  eat  and 
drink,  for  to-morrow  we  die."  Bring  out  the  skeleton  and 
place  it  at  the  feast !     ^'Du7n  vivimus,  vivamusr 

(2.)  The  higher  level  of  spirit,  where  men  and  women 
live  who  realize  that  they  were  created  in  God's  likeness, 
who  believe  in  eternity  and  the  endless  Hfe,  who  live  not 
for  themselves  only,  but  for  the  good  of  others  and  the 
glory  of  God.     Among  the  dwellers   on   this  level  are 


24  THE   GOSPEL   OF   GLADNESS. 

multitudes  of  young  men  who  are  fighting  the  Hydra, 
building  character,  and  making  their  lives  tell  for  truth 
and  righteousness. 

For  all  such  there  are  three  safeguards.  One  is  con- 
science: a  sentinel  stationed  on  the  outer  wall  to  give 
warning  of  danger.  Alas  for  the  young  man  who  hurts 
his  conscience  or  defies  it !  "  Look  out  for  the  engine 
when  the  bell  rings  !" 

Another  is  the  sense  of  honor : 

"Whene'er  you  feel  your  honor  grip, 
Let  that  aye  be  your  border." 

When  James  Harper  was  leaving  home  to  make  his  for- 
tune in  the  city,  his  mother's  last  word  was,  "  My  boy, 
you  have  good  blood  in  you."  So  I  say  to  you,  young 
men,  Be  mindful  of  the  fact  that  God's  breath  is  in  your 
nostrils  and  that  you  live  for  ever. 

And  still  another  safeguard,  and  most  important,  is 
faith.  "Above  all,  taking  the  shield  of  faith,  wherewith 
ye  shall  be  able  to  quench  all  the  fiery  darts  of  the  adver- 
sary." The  young  man  who  trusts  to  himself  is  bound  to 
fail.  There  is  no  better  motto  than  the  old  Saxon  legend 
— a  wine-glass  with  one  foot  broken,  and  upon  it  the  in- 
scription, "  Hold  thou  me  up." 

n.  We  now  turn  to  that  other  false  sentiment,  "  He'll 
live  it  down."  And  I  say  here,  as  I  said  to  that  mother, 
He  never  will.  Can  a  man  take  fire  into  his  bosom  and 
not  be  burned  ?  Sin  always  works  an  irreparable  dam- 
age ;  vice  leaves  a  terrible  residuum. 

(i.)  It  rots  one's  self-respect.  It  "eateth  like  a  can- 
ker," like  a  gangrene,  spreading  to  all  the  adjacent 
parts. 

(2.)  It  pollutes  the  memory.  A  man  may  be  forgiven  ; 
and  when  God  forgives  he  forgets  and  casts  the  sin  behind 
his  back,  blots  it  out,  sinks  it  in  the  depths  of  the  unfath- 


WILD    OATS.  25 

omable  sea;  but  the  man  himself  must  remember  it.  John 
B.  Gough  was  wont  to  say  that  he  would  give  his  good 
right  arm  if  he  could  for  ever  banish  from  his  mind  and 
memory  the  scenes  of  his  early  youth. 

(3.)  It  indisposes  the  soul  for  better  things;  it  crowds 
out  all  nobler  purposes.  You  cannot  sow  Canada  thistles 
in  your  field  and  expect  a  crop  of  wheat.  Oh  the  dread- 
ful waste !  Youth  is  the  seed-time.  At  fifteen  John  de 
Medici  was  made  cardinal.  At  seventeen  the  learned 
Grotius  began  to  practise  law.  At  nineteen  Lafayette 
distinguished  himself  as  the  friend  of  our  republic.  At 
twenty-two  Newton  worked  out  the  law  of  attraction.  At 
twenty-seven  John  Calvin  wrote  his  "Institutes,"  which 
have  formulated  the  doctrinal  statements  of  all  later  years. 
At  twenty- seven  Napoleon  took  the  bridge  at  Lodi  and 
made  himself  the  first  captain  of  his  age.  And  the  best 
Man  who  ever  lived,  the  noblest  and  manliest,  died  at 
thirty,  saying  of  his  life  with  all  its  noble  purposes  and 
vast  ambitions,  "  It  is  finished."  The  world  has  a  large 
place  of  usefulness  for  young  men. 

(4.)  It  enslaves  in  the  fetters  of  habit.  The  saddest 
walk  I  know  is  along  the  road  from  Tam  O'Shanter's  inn 
to  Alloway.  On  either  side  are  the  glories  of  Ayrshire 
and  in  the  distance  the  banks  and  braes  o*  bonnie  Doon. 
But  one  can  only  remember  that  along  this  road  Robbie 
Burns  staggered  many  a  time,  the  fire  of  genius  in  his 
brain  quenched  by  the  fumes  of  drink.  He  has  left  his 
epitaph,  written  by  his  own  hand,  for  us  to  ponder.     Here 

it  is : 

"  Reader,  attend,  whether  thy  soul 
Soar  fancy's  flights  beyond  the  pole, 
Or  darkly  grub  this  earthly  hole 

In  low  pursuit, 
Know  prudent,  cautious  self-control 
Is  wisdom's  root." 


26  THE  GOSPEL  OF   GLADNESS, 

(5.)  It  ruins  the  body.  Vice  hang's  its  banners  on  the 
outer  walls.  It  reddens  the  eyes,  blears  the  features,  sod- 
dens  the  flesh,  and  unnerves  the  whole  man.  The  good 
Book  tells  us  that  the  bones  of  the  wicked  are  full  of  the 
sins  of  their  youth,  and  if  you  wish  to  verify  that,  go  to 
the  museum  of  any  hospital  and  ask  to  see  the  bones  of 
the  wicked,  and  mark  how  they  are  twisted  and  scarred 
by  sin. 

(6.)  It  destroys  the  soul.  To  be  carnally  minded  is 
death.  There  is  no  room  in  heaven  for  the  fast  young 
man;  if  by  some  inadvertence  he  were  to  find  his  way 
there,  he  would  be  miserable  amid  the  ascriptions  of 
divine  praise,  and  would  be  moved  to  cry  out,  "Where 
is  Gehenna  ?  that  I  may  go  and  mingle  with  mine 
own." 

A  king,  dying,  imagined  that  he  would  be  met  on  the 
other  shore  by  a  royal  escort  to  lead  him  to  a  throne. 
He  saw,  however,  in  the  distance  a  wretched  hag,  repel- 
lant  beyond  all  imagining,  who  leered  and  ogled  and 
beckoned  and  called,  "  Know  you  not  me?  I  am  your  sin, 
and  am  come  to  abide  with  you  for  ever  !"  This  is  the 
worst  of  all — the  soul  is  the  author  of  its  own  endless  pain. 
The  wicked  make  their  bed  and  must  lie  in  it. 

It  is  comforting  to  know,  however,  that  no  matter 
what  the  mistakes  of  our  past  life  have  been,  if  we  repent 
the  Lord  is  ready  to  forgive.  He  is  a  great  forgiver. 
And  whether  we  have  fallen  into  the  temptations  which 
are  peculiar  to  young  manhood  or  not,  we  have  all  sinned 
and  come  short  of  the  glory  of  God.  "  Though  your 
sins  be  as  scarlet,  they  shall  be  white  as  snow ;  though 
they  be  red  like  crimson,  they  shall  be  as  wool." 

Nor  is  there  any  other  way.  In  vain  did  Lady  Mac- 
beth cry,  "  Out,  damned  spot !"  or  seek  cleansing  by  con- 
trition. 


WILD    OATS.  27 

"Will  all  great  Neptune's  ocean  wash  this  blood 
Clean  from  this  hand  ?     No,  this  my  hand  will  rather 
The  multitudinous  seas  incarnadine." 

There  is  no  deliverance  from  the  shame  and  endless  sor- 
row except  at  the  fountain  filled  with  blood  drawn  from 
Immanuel's  veins. 

Then,  being  forgiven  of  the  mislived  past,  let  us  put 
on  the  whole  armor  of  God,  and  henceforth  apply  our- 
selves to  the  service  of  truth  and  righteousness.  Do  you 
remember  the  words  of  Sir  Walter  Scott  when  death  had 
laid  its  hand  upon  him  ?  "  Lockhart,  be  a  good  man. 
This  is  the  sum  and  substance  of  all.  Be  a  good  man  1" 
The  poet-laureate  has  said  the  same  thing  in  other  words : 

"  Howe'er  it  be,  it  seems  to  me 
'Tis  only  noble  to  be  good." 


28  THE   GOSPEL   OF   GLADNESS. 


JOB'S   DAUGHTERS, 


"  And  in  all  the  land  were  no  women  found  so  fair  as  the  daugh- 
ters of  Job:  and  their  father  gave  them  inheritance  among  their 
brethren."— Job  42:15. 

It  is  a  long  lane  that  has  no  turning.  Job  had  suffered 
all  the  ills  that  human  flesh  is  heir  to ;  but  his  captivity 
was  turned  at  last.  He  had  stood  the  siege  like  a  man. 
No  chastening,  for  the  present,  seemeth  to  be  joyous  but 
grievous,  but  in  the  end  it  worketh  the  peaceable  fruits  of 
righteousness  to  them  that  are  exercised  thereby.  His 
bodily  pains  are  now  over;  his  blood  flows  warm  and 
swift,  and  his  flesh  has  come  again  like  the  flesh  of  a  little 
child.  His  fortune,  also,  is  amply  restored  to  him :  he 
has  fourteen  thousand  sheep,  six  thousand  camels,  and  a 
thousand  yoke  of  oxen.  It  is  a  true  saying  that  godH- 
ness  is  profitable  even  for  the  life  that  now  is.  And  his 
friends  have  returned  to  him.  You  remember  the  epi- 
gram : 

"Friends  are  like  melons.     Shall  I  tell  you  why  ? 
To  find  one  good,  you  must  a  hundred  try." 

Matthew  Henry  say  that  Job's  friends  were  mere  swal- 
lows ;  they  flitted  in  the  fall  and  were  back  again  in  the 
spring.  And  his  family  is  again  built  up.  He  had  buried 
all  his  children,  but  God  had  repaired  the  breach.  He 
has  seven  new  sons  and  three  daughters.  As  to  his 
querulous  wife,  perhaps  she  had  died  and  another  taken 
her  place;  or  rather  let  us  hope  she  had  learned  her 
lesson  and  lived  on.  The  patriarch's  life  was  prolonged 
one  hundred  and  forty  years,  and  at  length  he  was  gath- 


JOB  S   DAUGHTERS.  29 

ered  to  his  fathers  Hke  a  shock  of  corn  in  due  season. 
All 's  well  that  ends  well. 

We  have  to  do  particularly  with  these  three  daugh- 
ters. There  must  have  been  something-  notable  about 
them  or  they  would  not  have  been  mentioned.  You  have 
probably  observed  how  little  is  said  of  the  women  in 
ancient  chronicles.  Nor  is  this  silence  without  reason. 
Those  were  days  of  stern  conflict  and  pioneering.  It 
was  the  formative  period,  and  the  women  were  rocking 
the  cradle  and  ministering  to  the  needs  of  generations  yet 
to  come.  They  were  not  mentioned  therefore  unless 
there  was  some  special  occasion  for  it. 

I.  These  daughters  of  Job  were  remarkable  for  their 
beauty.  "  In  all  the  land  were  no  women  found  so  fair  as 
the  daughters  of  Job." 

Whether  beauty  is  a  good  gift  or  not  depends.  It 
depends  upon  the  use  made  of  it.  If  you  have  ever  been 
at  Holyrood  you  sought  at  once  the  romantic  spot  beneath 
the  great  arched  window  where  Mary  of  Scots  made  love 
to  her  devotees.  But  up  the  great  stairway  there  is  a 
place  of  deeper  interest  still — a  blood-spot  on  the  floor  of 
the  hall  where  her  secretary  Rizzio  died  for  love  of  her. 
Yonder  is  the  little  door  through  which  the  assassins 
crept ;  yonder  the  bed-chamber  through  which  they 
dragged  him ;  yonder  the  entrance  at  which  the  beauti- 
ful queen  stood  screaming  out  her  fear  and  fury.  Near 
by  is  the  window  at  which  she  stood,  conscience-smitten, 
while  the  mob  beneath  called  out  the  name  of  Darnley 
and  thrust  upon  her  sight  a  banner  bearing  this  legend, 
*'  Oh,  Lord,  avenge  him  !"  Her  husband  at  that  moment 
was  Bothwell  who  had  murdered  Darnley.  Her  beauty 
was  like  a  gallows-noose  to  all  who  were  entangled  in  it. 
What  a  casting  away  of  power  was  here  ! 

Yet  beauty  is  a  divine  talent,  and  may  be  gloriously 


30  THE    GOSPEL   OF   GLADNESS. 

used  for  God.  The  orphan  girl  who  was  seized  to  be 
the  consort  of  Ahasuerus  had  beauty  and  piety  along  with 
it.  When  her  people  were  in  danger  and  the  voice  was 
heard  under  her  window,  "  Who  knowest  but  thou  art 
come  into  the  kingdom  for  such  a  time  as  this  ?"  she 
communed  with  God  and  answered,  "  I  will  go  in  unto  the 
king !"  Never  did  woman  care  for  her  toilet  more  studi- 
ously than  she  that  day ;  never  was  beauty  more  dazzling 
than  hers.  Her  hfe  in  her  hand,  she  set  out  for  the 
wassail-hall.  The  guards  stood  aside  for  the  vision  of 
beauty.  She  paused  at  the  threshold.  God  help  her 
now!  God  help  her  to  use  her  marvellous  beauty  for 
him.  The  portal  is  crossed ;  she  stands  in  sight  of  the 
revellers.  Her  coming  there  is  like  a  burst  of  daybreak 
upon  a  boisterous  night.  Her  beauty  smites  upon  their 
eyes.  There  is  a  moment  of  bewildered  surprise,  then 
slowly  the  king  lifts  his  sceptre :  "  Queen  Esther,  what 
wilt  thou?"  Her  life  is  saved;  her  people  are  rescued 
from  death  ;  her  beauty  has  done  its  appointed  work. 

The  secret  of  beauty,  after  all,  is  the  shining  through 
of  a  consecrated  spirit.  I  have  passed  a  chancel  window 
which  seemed  but  a  heterogeneous  collection  of  frag- 
ments, as  homely  as  the  unsymmetrical  features  of  the 
homeliest  face.  But  I  passed  it  again  when  the  light  was 
shining  within,  and  lo  !  there  stood  the  Madonna  and  her 
Child.  So  it  is  that  a  Christlike  spirit  transforms  the 
plainest  face  and  gives  it  a  nameless  charm. 

n.  These  daughters  of  Job  were  remarkable  also  for 
their  character.  This  appears  in  their  several  names,  for 
in  those  times  a  name  meant  something. 

(i.)  Jemima,  an  old-fashioned  name,  meaning  "  Light 
of  the  Morning."  Let  it  stand  (to  answer  our  purpose) 
for  the  influence  of  young  womanhood  at  home.  She  had 
two  sisters,  loving  and  helpful.     She  had  seven  brothers, 


JOB'S   DAUGHTERS.  3 1 

and  boys  were  boys  in  Job's  time  as  well  as  now.  You 
can't  put  an  old  head  on  young  shoulders.  Nor  can  any 
one  living  estimate  the  influence  of  a  gentle  sister  among 
a  group  of  boisterous  lads.  There  was  the  old  father,  too, 
who  had  seen  trouble,  sore  trouble.  And  that  cross- 
grained,  embittered  mother.  What  an  opportunity  for 
this  Light  of  the  Morning  to  do  a  gracious  work  ! 

(2.)  Kezia,  meaning  Cassia,  or  "  Breath  of  the  Gar- 
den." Let  her  stand  for  the  influence  of  young  woman- 
hood in  social  life. 

Society,  whether  we  like  the  constitution  of  it  or  not, 
is  a  fact,  a  tremendous  fact.  And  it  furnishes  a  coigne  of 
vantage  for  many  earnest  people  who  are  minded  to  do 
good.  Society  is  not  everywhere  as  bad  as  we  are  given 
to  understand.  Those  who  have  the  entree  of  its  charmed 
circle  are  not  all  decollete  in  modes  and  morals.  In  the 
time  of  the  Roses  virtue  was  a  laughing-stock,  marriage 
was  a  farce ;  all  bonds  were  loosened  in  social  life.  The 
cavalier  was  usually  a  rake,  and  his  fair  ladye  no  better 
than  she  ought  to  be.  Rivers  of  blood  were  shed  for  a 
woman's  glove.  Bull-baiting  and  cock-fighting  were  aris- 
tocratic pleasures.  Bishops  and  dignitaries  sat  down  to- 
gether at  the  gambling-table.  A  man  was  not  reckoned  a 
gentleman  unless  he  was  carried  to  his  bed  from  beneath 
the  table  of  the  banquet-hall.  We  have  made  a  great  ad- 
vance upon  those  times.  Thank  God,  society  is  not  what 
it  used  to  be.  Occasionally  the  old  spirit  creeps  out,  and 
namby-pamby  pages  come  in  chewing  their  canes,  and 
queen's  maids  giggling  and  simpering ;  but  our  best  soci- 
ety is  clean  and  sweet  and  oftentimes  godly.  Snobs  and 
dandies  and  frivolous  young  women  are  not  the  truest 
expression  of  our  social  life.  There  is  scarcely  a  larger 
province  of  influence  than  is  here  afforded  to  a  young 
woman  of  broad  culture  and  sound  principle.     Miss  Hav- 


32  THE    GOSPEL   OF   GLADNESS. 

ergal  was  devoted  to  society ;  and  with  her  sweet  face  and 
sweeter  voice  she  sanctified  it.  In  all  her  pleasures  she 
lived  in  the  spirit  of  her  hymn  : 

"  Take  my  life  and  let  it  be 

Consecrated,  Lord,  to  thee  ! 

Take  my  voice  and  let  it  sing 

Only,  always  for  my  King." 

A  visitor  in  the  English  House  of  Commons  is  struck 
with  the  lattice-work  above  the  Speaker's  chair,  behind 
which  are  seen  faces  and  figures  flitting  to  and  fro.  These 
are  English  women,  for  no  woman  enters  the  House  of 
Commons.  But  what  matters  that  so  long  as  a  woman 
holds  the  sceptre  of  the  British  Empire  ?  In  our  public 
and  civil  life  there  are  walls  of  separation  by  which  our 
women  are  excluded  from  many  duties  and  responsibili- 
ties. This,  however,  is  of  little  concern  if  they  wield  the 
sceptre  as  queens  in  our  social  life. 

(3.)  Keren-happuch,  meaning  "  All- plenteousness." 
Let  Keren-happuch  stand  for  the  influence  of  young  wo- 
manhood in  the  church  of  God.  We  are  sometimes  re- 
minded— as  if  it  were  occasion  for  reproach — that  women 
constitute  the  majority  of  the  church.  This,  however,  is 
nothing  strange.  The  wonder  is,  considering  what  Jesus 
Christ  has  done  for  womankind,  that  any  woman  should 
hesitate  for  a  moment  to  fall  down  and  worship  him.  A 
missionary  passing  through  Cairo  in  company  with  an 
accomplished  Arab  was  amazed  to  see  him,  when  ap- 
proached by  a  wretched  old  creature,  a  withered  hag,  spit 
at  her  and  spurn  her  with  his  foot.  He  reproached  him, 
only  to  meet  with  this  reply  :  "  Pooh  !  she  is  only  my 
mother !"  As  a  rule,  a  pagan  woman  has  no  thought  of 
equality  in  this  life  nor  hope  of  it  in  the  life  hereafter,  ex- 
cept on  the  chance  of  being  born  again  and  born  a  man. 
All  that  the  women  of  Christendom  have  to-day  of  right 


job's  daughters.  33 

and  equality  with  their  brother  man  is  due  to  the  gracious 
offices  of  that  Christ  who  "  was  of  a  woman  born,"  and 
whose  disciples  were  instructed  to  teach  that  in  his  king- 
dom there  is  neither  male  nor  female,  but  all  are  upon  a 
level  of  perfect  equality  in  Him. 

III.  These  daughters  of  Job  were  remarkable  also  for 
their  inheritance.  "  Their  father  gave  them  an  inheritance 
among  their  brethren."  This  was  a  rare  thing  in  those 
days  ;  usually  the  eldest  son  received  a  double  portion, 
and  the  younger  sons  made  haste  to  carry  off  everything 
that  was  left.  In  our  times  the  daughters  share  the  best 
of  everything  with  the  sons,  and  above  all  they  have  equal 
hope  and  part  in  the  priceless  bequest  of  the  gospel  of 
Christ. 

This  inheritance  means,  to  begin  with,  life  at  the  cross. 
All  sons  and  daughters  are  equal  here,  and  all  alike  being 
conscious  of  sin  may  here  array  themselves  in  fine  Hnen, 
clean  and  white,  which  is  the  righteousness  of  saints. 

What  else  ?  The  joy  of  service.  In  our  time  women 
are  pressing  to  the  front  in  Christian  usefulness.  None 
can  complain  that  her  spiritual  power  is  "cabin'd,  cribbed, 
confined." 

What  else  ?  Participation  in  the  heavenly  glory. 
"  Now  are  we  sons— and  daughters— of  God;  and  it  doth 
not  yet  appear  what  we  shall  be  ;  but  when  He  shall  ap- 
pear we  shall  be  like  him,  for  we  shall  see  him  as  he  is. 
Eye  hath  not  seen,  ear  hath  not  heard,  it  never  hath  en- 
tered into  the  heart  of  man  to  conceive,  the  things  which 
God  hath  prepared  for  them  that  love  him." 


Gospel  of  Gladness. 


34  THE   GOSPEL   OF   GLADNESS. 

A   COWARD, 

AND  WHAT  BECAME  OF  HIM. 


And  Pilate  gave  sentence  that  what  they  asked  for  should  be  done." 
Luke  23:24  (R.  V.) 


We  all  have  an  intense  abhorrence  of  a  coward ;  and 
this  is  to  the  credit  of  our  human  nature.  For  in  the 
whole  range  of  nature  and  humanity  what  is  more  repel- 
lant  ?  Sir  Walter  Scott  had  a  brother  whom  it  is  safe  to 
say  you  never  heard  of.  His  name  was  Daniel.  When 
a  lad  he  went  to  the  West  Indies,  and  in  a  revolt  among 
the  negroes  he  showed  the  white  feather  and  fled.  His 
name  was  never  mentioned  after  that ;  if  reference  was 
made  to  him,  he  was  called  "  our  relative."  When  he 
died  he  was  buried  secretly  and  no  weeds  were  worn  for 
him.     He  was  a  coward.     That  tells  the  story. 

There  was  an  old  king  of  the  Macedonians,  by  name 
Perseus,  who  for  a  similar  reason  was  left  out  of  the  chron- 
icles. Once  when  the  battle  raged  fiercely  he  fled;  he 
was  overtaken  by  some  of  his  captains  and  was  found  to 
have  wrapped  up  his  purple  robe  and  placed  it  on  the  sad- 
dle before  him,  and  was  carrying  his  diadem  under  his  arm. 
At  sight  of  his  pale  face  they  turned  back,  one  on  the 
pretence  of  tying  his  shoe,  another  of  watering  his  horse ; 
and  thus  he  vanishes  from  view. 

It  is  bad  enough  to  be  a  physical  coward,  but  worse 
to  be  a  moral  coward,  to  show  the  white  feather  when 
principle  is  at  stake  ;  to  have  convictions  but  no  courage 


A  COWARD,  AND  WHAT  BECAME  OF  HIM.         35 

behind  them  ;  to  recognize  the  evil  but  lack  courage  to 
say  no. 

Fix  your  eyes  on  Pilate.  An  o'er  close  contact  with 
an  evil  world  had  ploughed  furrows  across  his  face  ;  sen- 
suality had  left  its  impress  there.  He  had  come  up  from 
Caesarea  a*little  while  ago  to  keep  peace  during  the  great 
annual  festival,  for  the  Jews  were  a  turbulent  race.  He 
made  his  headquarters  at  the  castle  of  Antonia  and  doubt- 
less kept  well  in-doors ;  for  he  was  the  best  hated  man  in 
all  Jerusalem  and  deserved  it.  Not  long  before  he  had 
built  an  aqueduct  and  taken  money  out  of  Corban,  the 
sacred  treasury  of  Israel,  to  pay  for  it.  And  when  the 
people  remonstrated  he  sent  a  band  of  Roman  soldiers  in 
Jewish  disguise  and  slaughtered  many  of  them.  A  little 
later  he  set  up  in  Jerusalem  a  Roman  standard  on  which 
was  the  name  of  an  emperor  to  whom  divine  honors 
were  paid.  The  Jews  rose  and  besieged  the  Governor's 
gates  until  he  recalled  the  idolatrous  symbol  and  allowed 
them  to  have  their  way.  And  just  recently,  while  a  band 
of  Galilean  peasants  were  engaged  at  the  altar,  Pilate, 
having  an  accusation  against  them,  sent  a  detachment  of 
Roman  troops  and  "  mingled  their  blood  with  their  sacri- 
fices." No  wonder  the  Jews  hated  him  and  gnashed  their 
teeth  at  him. 

On  the  morning  of  this  April  day  he  was  awakened 
bright  and  early  by  a  beating  at  his  gates.  He  doubtless 
arose  from  his  couch  with  reluctance  and  muttering  male- 
dictions on  these  troublesome  Jews.  They  had  brought 
a  prisoner  for  trial.  Last  night,  at  the  conclave  of  the 
Sanhedrin,  he  was  accused  of  blasphemy,  of  making  him- 
self equal  with  God.  But  no  Roman  magistrate  would 
take  cognizance  of  a  theological  indictment.  So  they 
must  needs  trump  up  charges  against  him.  First,  he 
had  perverted  the  nation.    Second,  he  had  forbidden  pay- 


36  THE   GOSPEL  OF   GLADNESS. 

ment  of  tribute  to  the  Emperor.  Third,  he  had  proclaimed 
himself  as  a  king.  Pilate  must  determine  upon  this  case  : 
there  was  no  escape.  And  you,  friend,  must  also  decide 
what  you  will  do  with  Jesus  who  is  called  the  Christ. 

It  is  because  of  the  connection  of  Pilate  with  this  crim- 
inal case  that  he  has  come  down  through  the  centuries 
execrated  in  the  words,  "  I  believe  in  Jesus  Christ  who 
was  crucified  under  Pontius  Pilate."  Now  mark  the  cir- 
cumstances which  aggravated  his  cowardice. 

(i.)  He  had  heard  about  Jesus  and  knew  him.  His 
wonderful  work  and  words  and  name  were  in  the  air. 
He  had  had,  moreover,  an  interview  with  Jesus.  He  had 
asked  him,  "Art  thou  a  king?"  And  Jesus  answered, 
"  Thou  sayest  it,  but  my  kingdom  in  not  of  this  world.  I 
am  come  to  reign  in  the  province  of  truth."  So  he  knew 
about  Him.     What  will  he  do  with  Him  ? 

(2.)  Observe  again,  he  had  been  warned  concerning 
him.  Not  only  had  his  conscience  rung  the  alarm — as 
conscience  warns  us  all — but  a  special  admonition  had 
been  given  him.  His  wife  Procula  had  dreamed  in  the 
waking  hours  of  the  morning  —  the  hour  when  Israel 
thought  all  dreams  came  true — and  tradition  tells  us  the 
dream.  She  saw  a  conflagration  that  consumed  homes 
and  temples  and  palaces,  licked  up  forests  and  burned 
the  heavens  like  a  parched  scroll,  so  that  nothing  could 
extinguish  it.  There  were  cries  of  the  homeless  and  fear- 
stricken  and  dying.  Then  a  lamb  appeared,  and  as  it 
lifted  its  eyes,  all  sounds  were  hushed.  It  mounted  the 
flaming  pyre ;  its  side  was  pierced,  blood  gushed  forth, 
and  the  fires  were  quenched.  Then  the  lamb  assumed 
human  form  and  the  appearance  was,  as  the  dreamer  said 
"  Of  a  man  divine  and  passing  fair 
And  like  your  august  prisoner  there." 

Therefore  she  said,  "  Do  no  harm  to  that  just  man." 


A  COWARD,  AND  WHAT  BECAME  OF  HIM.        37 

(3.)  Observe  again  how  Pilate's  cowardice  was  aggra- 
vated by  his  attempts  at  evasion  and  compromise.  He 
entreated  the  people,  "  Why,  what  evil  hath  he  done  ?" 
He  might  as  well  have  sung  a  lullaby  to  a  cyclone.  '*  Cru- 
cify him  !"  was  the  answer.  "  Crucify  him  !"  And  then 
he  sent  him  to  Herod— a  happy  thought.  But  Herod  was 
too  old  a  schemer  to  be  caught  napping.  He  would  not 
be  responsible  for  the  decision  of  this  perplexing  case  ;  so 
he  sent  the  prisoner  back.  Pilate  must  judge  him  ;  so 
must  you  and  I.  Here  is  this  Jesus,  and  what  will  he  do 
with  Him  ?  A  great  problem  confronts  him.  He  said,  "  I 
will  chastise  him  and  let  him  go."  Oh  shame  upon  him 
for  a  Roman  magistrate !  The  man  is  either  guilty  or  in- 
nocent. If  guilty,  he  should  die  the  death;  if  innocent,  let 
him  go.  Compromise  never  pays.  "  Nothing  is  setded 
until  it  is  setded  right."  In  1787,  at  the  making  of  our 
Constitution,  the  fathers  were  brought  face  to  face  with  the 
slavery  quesdon.  They  compromised ;  and  we  have  been 
reaping  the  whirlwind  ever  since  for  their  sowing  of  the 
wind.  Then  in  1820  came  Henry  Clay  with  his  Missouri 
Compromise  :  "  No  slavery  north  of  360  30'  except  in  Mis- 
souri." The  "  except  in  Missouri "  was  to  be  the  rank- 
ling thorn  for  years  in  our  country's  side.  Then  in  1852 
Stephen  A.  Douglas  proposed  his  Kansas-Nebraska  bill. 
It  was  a  compromise,  and  it  settled  nothing.  The  earth  was 
rumbling  even  then.  In  1861  the  heavens  reverberated  to 
the  thunder  of  our  ardllery,  and  the  whole  land  was  sod- 
den with  tears  and  blood.  It  is  true  in  religion  as  in  pol- 
ices that  no  quesdon  is  settled  until  it  is  setded  right.  No 
man  nor  church,  no  pastor  nor  teacher,  can  afford  to  split 
the  difference  in  spiritual  things. 

But  what  was  the  occasion  of  this  man's  cowardice  ? 

(i.)  To  begin  with,  he  was  a  trifler.  He  hved  in  an  age 
of  cynicism  ;  the  foundadons  of  religion  were  broken  up. 


38  THE   GOSPEL   OF   GLADNESS. 

"  On  that  hard  Roman  v/orld  disgust 
And  stated  loathing  fell ; 
Deep  weariness  and  sated  lust 
Made  human  life  a  hell." 

And  this  man  grew  up  in  it.  He  had  been  a  soldier.  He 
had  mingled  with  the  soldiers  at  the  camp-fire,  cracking 
jokes  about  the  gods  and  making  sport  of  sacred  things. 
And  now,  facing  this  divine  Truth-giver,  the  irony  of  his 
retort — "  What  is  truth  ?" — was  but  the  outcome  of  his 
pernicious  habit.  Som.e  of  you,  perhaps,  have  been  wont 
to  trifle  in  like  manner.  Our  college  boys  are  singing 
the  nonsensical  and  laughable  rhymes  of  childhood  to 
the  tune  of  Antioch,  on  which  our  fathers  bore  aloft  the 
praises  of  the  Incarnation,  "Joy  to  the  world,  the  Lord  is 
come  !"  But  it  should  be  understood  that  we  cannot 
make  light  of  any  serious  matter  without  ultimately  pay- 
ing for  it. 

(2.)  Another  reason  for  his  cowardice :  he  was  not  his 
own  man.  He  had  no  opinions  of  his  own.  He  went  to 
the  people,  to  his  wife,  to  the  priests  for  advice.  Oh,  man, 
think  for  thyself!  Do  not  farm  out  your  opinions.  Let 
no  priest  or  newspaper,  no  synod  or  Sanhedrin,  do  your 
thinking  for  you.  Let  no  man  take  thy  crown.  Quit 
thyself  like  a  man. 

It  behooves  us  to  have  convictions  of  our  own.  Let  us 
live  by  them,  stand  for  them,  and  be  willing  in  their  de- 
fence, if  need  be,  to  die.  If  ever  we  are  in  doubt  we  have 
a  sure  Counsellor,  as  it  is  written,  "  If  any  of  you  lack  wis- 
dom, let  him  ask  of  God,  v/ho  giveth  to  all  men  liberally 
and  upbraideth  not,  and  it  shall  be  given  him."    Jas.  i :  5. 

(3.)  Another  reason  for  Pilate's  cowardice  was  his 
sycophancy.  The  people  touched  the  raw  spot  when  they 
said,  "  If  thou  let  this  man  go  thou  art  not  Caesar's  friend." 
The  Caesar  at  this  time  was  Tiberius,  a  jealous  tyrant  who 


A  COWARD,  AND  WHAT  BECAME  OF  HIM.        39 

owned  Pilate  body  and  soul.  It  would  not  do  for  Pilate 
to  offend  him  lest  he  drop  out  of  the  line  of  promotion. 
At  all  hazards  he  must  be  Caesar's  friend. 

What  was  the  result  ?  A  little  while  after  Tiberius  was 
off  the  throne  and  Caligula  was  on.  And  Caligula  said, 
'•  Go  bring  me  Pilate ;  he  must  answer  to  certain  charges 
concerning  an  aqueduct,  a  Roman  standard,  and  a  mur- 
der at  the  altar."  And  a  litde  later  Pilate  was  an  exile 
and  a  wanderer.  He  ended  his  own  life  at  Lake  Lucerne  ; 
and  there  is  a  legend  that  once  a  year  a  spectre  rises  from 
the  water,  wringing  its  hands  as  Pilate  did  when  he  dis- 
claimed responsibility  for  Jesus'  death— wringing  its  hands 
and  looking  towards  heaven. 

"  By  God  abhorred,  by  man  despised, 

Shunned  by  the  fiends  below, 
Where  shall  the  wretch,  to  hide  himself 

And  hide  his  meanness,  go?" 

But  bide  a  wee.  Let  us  not  be  too  hard  upon  Pilate, 
for  there  may  be  some  moral  cowards  among  us.  Let  me 
give  you  a  parting  word,  the  motto  of  the  Guthrie  family 
"  Stopro  veritater—l^tt  us  stand  for  the  truth,  the  truth 
against  the  world.     There  is  nodiing  better  than  that. 

We  are  all  in  Pilate's  place.  The  Lord  Jesus  stands 
in  judgment  before  us.  What  are  you  going  to  do  with 
Him  p''  What  think  ye  of  him  ?  Will  you  chastise  him 
and  let  him  go  ?  Will  you  send  him  to  Herod  ?  You 
cannot  shift  the  jurisdicdon  :  he  will  evermore  come  back 
to  you.  Will  you  meet  him  with  mock  heroics,  admira- 
tion of  his  manhood  and  rejection  of  his  divine  claim? 
Out  upon  all  mere  sentimentalism  !  The  most  cowardly 
thing  that  ever  was  said  about  Jesus  was,  "  Ecce  Homo  /" 
Behold  the  man !  Let  us  be  logical  and  sensible.  Christ 
was  what  he  claimed  to  be  or  else  an  impostor  who  de- 
served to  die.     He  either  bore  our  sins  in  his  own  body 


40  THE   GOSPEL   OF   GLADNESS. 

on  the  tree  or  else  the  world  for  nineteen  centuries  has 
been  deluded  by  him. 

Here  he  stands  before  us.  You  and  I  must  say  wheth- 
er he  is  to  be  our  Christ  or  not.  It  is  cowardice  to  believe 
the  truth  and  not  be  willing  to  stand  for  it,  and  to  suffer 
and  die  for  it  if  need  be.  This  is  a  most  important  mo- 
ment, out  of  which  may  flow  eternal  issues  for  some  of  us. 

"  Once  to  every  man  and  nation 
Comes  the  moment  to  decide, 
In  the  strife  of  truth  and  falsehood, 
For  the  good  or  evil  side." 

Make  up  your  minds  as  to  this  Jesus,  and  having  formed 
your  judgment,  stand  by  it.  Do  right !  Do  right !  Do 
right  though  the  heavens  fall,  and  God  bless  you  in  doing 
it! 


THE  STORY  OF  A  BLIND  BEGGAR.  41 

THE 

STORY  OF  A  BLIND  BEGGAR. 


"And  it  came  to  pass  that,  as  he  was  come  nigh  unto  Jericho,  a  cer- 
tain blind  man  sat  by  the  wayside  begging."    Luke  18:35-43. 

The  Passover  was  the  great  annual  festival  of  all  Jew- 
ry. If  we  could  have  stood  upon  some  high  lookout  we 
should  have  seen  the  pilgrim  bands  winding  their  way 
along  all  the  thoroughfares  towards  the  Holy  City.  One 
of  the  caravans,  at  this  time,  was  notable  for  the  fact  that 
the  Nazareth  prophet  was  there.  He  was  going  to  his 
death.  As  he  walked  before  his  disciples  "  they  feared." 
A  majestic  sorrow  was  resting  heavily  upon  him.  Far- 
rar  calls  it  the  "transfiguration  of  self-sacrifice."  He  was 
passing  under  the  shadow  of  the  cross.  His  disciples  all 
believed  that  he  was  going  to  Jerusalem  to  rule  in  regal 
splendor.  In  vain  did  he  speak  to  them  of  his  approach- 
ing death ;  they  could  not  apprehend  it ;  they  "  were  not 
able  to  bear  it."  It  was  towards  evening  when  the  pil- 
grims reached  the  lower  ford  of  the  Jordan,  crossed,  and 
drew  nigh  to  Jericho  the  key  city  of  the  Holy  Land.  As 
they  approached  the  gate  there  were  beggars  along  the 
way  who  called  aloud  for  help.  One  of  therm  was  desper- 
ately in  earnest,  crying,  "Jesus,  thou  Son  of  David,  have 
mercy  on  me !"  For  some  reason  Jesus  answered  not. 
He  is  always  the  prayer-hearer ;  but  sometimes  he  tarries, 
and  we  must  abide  his  time.  He  entered  Jericho  with  his 
disciples  and  spent  the  night  with  Zacchaeus  the  broker. 
The  next  morning  he  resumed  the  journey ;  and  as  they 


42  THE   GOSPEL   OF   GLADNESS. 

issued  from  the  western  gate,  the  beggar  who  had  been 
so  importunate  the  night  before  was  there  with  another 
wretched  comrade,  crying,  "Jesus,  thou  Son  of  David, 
have  mercy  on  me  !" 

Let  us  fix  our  eyes  on  this  man. 

I.  Observe,  he  was  a  beggar.  It  is  hard  to  be  poor. 
Not  many  of  us  sympathize  with  Luther  in  his  saying,  "  I 
thank  God  I  am  a  poor  man."  The  newspapers  tell  of  a 
strange  thing  which   happened   yesterday  at  the  Recor- 

yder's  office.  A  German  lad  who  had  left  his  home  and 
widowed  mother  a  few  months  ago  was  brought  to  the 
bar  for  stealing.  It  transpired  that  on  reaching  Castle 
Garden  he  set  out  in  a  vain  quest  for  work,  finding  a  few 
odd  jobs  and  sending  a  dollar  or  two  to  his  old  mother  in 
Germany.  Then  the  boy  was  adrift  again.  Hungry  and 
desperate,  he  went  down  to  the  river's  edge,  but  his  old 
mother's  face  seemed  to  be  looking  back  at  him  from  the 
water  and  he  turned  again  to  the  streets ;  then  in  sudden 
impulse  he  committed  the  lawless  deed.  It  was  proven 
on  examination  that  at  the  time  he  was  on  the  very  verge 
of  starvation ;  and  as  necessity  knows  no  law,  the  Recor- 
der acquitted  him.  One  of  the  earliest  memories  of  my 
boyhood  is  a  pathetic  song : 

"  Pity,  kind  gentlemen,  friends  of  humanity. 

Keen  blows  the  wind  and  the  night 's  coming  on  ; 
Give  me  some  food  for  my  mother  in  charity ; 
Give  me  some  food,  and  I  will  be  gone." 

The  world  is  full  of  such  happenings  and  such  appeals. 
Everywhere  the  struggle  to  keep  the  wolf  from  the  door 
goes  on. 

II.  To  add  to  his  misery  this  beggar  was  blind. 
What  could  be  worse?  Do  you  remember  Milton's 
lament  in  "  Samson  Agonistes,"  written  after  the  light 
had  vanished  from  his  own  poor  e3^cs  ? 


THE  STORY  OF  A  BLIND  BEGGAR.  43 

Oh  dark !  dark  !  dark  !  amid  the  blaze  of  noon, 
Irrevocably  dark,  total  eclipse  without  all  hope  of  day." 

If  we  must  suffer  loss  of  all  our  senses,  let  them  go — taste,  • 
hearing,  touch— but  oh  let  us  keep  our  eyes  ! 

III.  The  chmax  of  his  misery,  however,  is  reached  in 
this — the  beggar  was  blind  in  the  valley  of  Jericho — the 
most  beautiful  spot  on  earth,  the  garden  of  balsam,  the 
vale  of  fragrance,  "  the  field  of  paradise."  This  expanse 
of  beauty  and  fragrance  and  fruitfulness  was  the  gift  that 
Anthony  selected  for  Cleopatra  as  the  consummate  token 
of  Tiis  love.  Bartimseus  heard  the  people,  as  they  passed 
by,  commenting  on  the  beauty  of  the  morning,  on  the 
glory  of  the  landscape  round  about,  but  he  saw  nothing. 
"How  fair  the  skies,"  said  one,  "and  the  pastures  how 
green !"  "  How  beautiful  the  vineyards,  just  purpling 
for  the  vintage !"  Vainly  he  rolled  his  eyes  and  saw  it 
not.  A 

We  note  the  parallel  in  our  relation  with  God.  We  are  ^f 
as  penniless  as  Bartimseus  in  the  coin  that  passes  current 
in  the  realm  of  spiritual  truth,  for  all  our  righteousnesses 
are  as  filthy  rags.  We  are  as  blind  by  nature  as  Bar- 
timaeus,  for  we  cannot  see  the  wonders  that  lie  beyond 
our  finger-tips.  Up  to  very  recent  days  it  was  the  cus- 
tom of  the  Persian  princes  to  put  out  the  eyes  of  all  who 
could  by  any  possibiHty  lay  claim  to  the  throne.  So  the 
apostle  writes,  "  The  god  of  this  world  hath  Winded  the 
minds  of  them  which  believe  not,  lest  the  light  of  the 
glorious  gospel  should  shine  unto  them."  The  great 
verities  are  all  around  us — God,  holiness,  eternal  glory — 
but  these  are  to  be  spiritually  discerned,  and  alas !  we 
have  only  fleshly  eyes. 

Our  carnal  minds  are  enveloped  in  night  "  amid  the 
blaze  of  noon."  Nor  is  there  any  hope  that  we  shall 
ever  appreciate  the  sublime  things  of  the  spiritual  world 


44  THE   GOSPEL   OF   GLADNESS. 

unless,  perchance,  the  loving  God  with  power  to  heal 
shall  come  this  way. 

And  here  he  comes !  Let  us  turn  our  eyes  from  the 
blind  beggar  to  Jesus.  For  here  is  the  incarnation  of 
God. 

I.  j  Observe,  he  is  passing  by.  No  wonder  the  beggar 
cries  aloud,  "  Have  mercy  on  me  !"  and  with  renewed 
earnestness  again  and  again,  "Jesus,  thou  Son  of  David, 
have  mercy  on  me ;"  for,  mayhap,  it  is  his  last  chance. 
Now  or  never !  The  suggestion  to  us  is  of  "opportunity." 
The  word  itself  is  eloquent.  It  is  from  ob  partus,  that 
is,  "  at  the  entrance  of  the  harbor."  There  is  many  a 
pleasure  boat  that  sails  gayly  past  the  harbor,  to  and  fro, 
and  never  enters  it.  There  is  many  a  galley  laden  with 
treasure  that  seeks  one  port  and  another  but  never  enters 
this.  Many  a  soul  laden  with  glorious  hope  and  possibil- 
ities anchors  at  the  entrance  until  driven  by  the  last  tem- 
pest out  upon  the  boundless  sea  for  ever.  Oh  seize  thine 
opportunity  !  I  would  to  God  we  were  not  so  afraid  to 
act  upon  a  noble  impulse.  A  business  man  knows  his 
opportunity  when  a  bargain  is  at  stake,  and  does  not  hesi- 
tate to  seize  it.  In  the  administration  of  Andrew  Jack- 
son a  representative  of  France  approached  him  with  the 
offer  of  an  immense  tract  of  territory  lying  along  our  Mis- 
sissippi valley.  At  that  time  France  was  involved  in  an 
imbroglio  with  England,  and  her  exchequer  needed  an 
immediate  replenishing.  The  offer  of  this  vast  area  of 
territory  was  made  for  the  consideration  of  fifteen  millions 
of  dollars — a  mere  bagatelle — but  the  bargain  must  be 
closed  at  once.  It  may  be  that  the  President  strained  his 
prerogative  a  trifle ;  but  in  securing  the  Louisiana  pur- 
chase he  gained  for  us  a  territory  larger  than  the  entire 
area  of  the  original  colonies  and  the  richest  in  the  land. 
It  takes  genius  to  apprehend  a  bargain.     It  takes  genius 


THE   STORY   OF  A  BLIND   BEGGAR.  45 

to  apprehend  one's  opportunity  and  grasp  it.  This  is  true 
in  spiritual  as  in  temporal  things.  I  am  here  to-night 
with  a  flag  of  truce  from  the  kingdom  of  heaven,  to  say- 
in  behalf  of  my  Lord  that  if  any  man  will  this  moment 
accept  the  benefits  of  the  atonement  of  Christ  he  shall 
have  eternal  life.  But  the  promise  is  only  for  this  mo- 
ment. "  To-day  is  the  day  of  salvation."  Alas  if,  heaven 
being  within  our  very  grasp,  we  lose  it ! 

"  There  is  a  tide  in  the  affairs  of  men 
Which,  taken  at  the  flood,  leads  on  to  fortune; 
Omitted,  all  the  voyage  of  their  life 
Is  bound  in  shallows  and  in  miseries." 

II.  Observe  that  Jesus  is  standing  still.  What  is  it 
that  has  arrested  his  steps  ?  Prayer.  A  beggar's  cry. 
"  Prayer  moves  the  hand  that  moves  the  world  to  bring 
salvation  down."  I  know  what  some  people  are  saying — 
that  prayer  has  merely  a  reflex  influence,  that  it  aflects 
the  petitioner,  but  has  no  power  over  the  great  God. 
Strange  that  we  should  be  so  much  more  sensible  in  tem- 
poralities than  we  are  in  spiritual  things.  How  would  it 
seem  if  a  banking  institution  should  notify  its  depositors 
that  henceforth  no  more  checks  or  drafts  would  be  hon- 
ored ?  "You  may  keep  on  presenting  them;  it  will  be '^ 
good  exercise  for  you  to  keep  walking  to  and  fro,  but  as 
to  paying,  we  have  decided  to  do  no  more  of  it."  Not, 
so  have  we  learned  the  promises  of  God.  When  he  says/ 
"Ask,  and  ye  shall  receive ;  seek,  and  ye  shall  find ; 
knock,  and  it  shall  be  opened  unto  you,"  he  means  every 
word  of  it.  So  in  this  case  it  was  prayer  that  arrested 
the  Saviour's  steps. 

It  was  the  right  sort  of  prayer,  however.  We  some- 
times "  ask  and  receive  not,  because  we  ask  amiss."  As 
to  this  prayer  of  Bartimaeus,  note  that 

(i.)  It  was  an  intelligent  one.    He  knew  whom  he  was 


46  THE   GOSPEL   OF   GLADNESS. 

addressing:  ** Jesus,  thou  Son  of  David."  Tliis  "Son  of 
David"  was  a  Messianic  tide,  and  its  use  showed  that  the 
suppUant  beUeved  in  Jesus  as  the  very  Son  of  God.  He 
might  have  been  unable  to  set  forth  the  rationale  of  prayer, 
but  he  grasped  it.  If  we  would  pray  aright  we  must  at 
the  outset  apprehend  that  God  is  and  that  he  is  the  re- 
warder  of  them  that  diligently  seek  him. 

(2.)^  This  prayer  was  importunate.  "Be  still,"  they 
cried ;"  hold  thy  peace  !"  But  he  would  not.  The  sword 
of  Abd  el  Mourad  is  displayed  in  one  of  the  mosques  of 
Constantinople.  If  you  express  wonder  that  a  weapon 
so  effective  should  be  a  mere  wooden  thing  carved  from  a 
plane-tree,  the  attendant  priest  will  answer,  "Ay,  but  you 
forget  the  arm  of  Abd  el  Mourad."  So  prayer  is  nothing 
at  all  except  for  the  strength  of  a  fervid  soul  behind  it. 

(3.))  It  was, a.  specific  prayer.  It  went  straight  to  the 
mark.'  There  was  no  exordium  nor  peroration  nor  cir- 
cumlocution. One  thing  only  did  this  beggar  want,  one 
thing  only  did  he  ask:  "Oh  that  I  might  receive  my 
sight !"  He  had  ten  thousand  other  wants,  no  doubt,  but 
this  was  over  all. 

When  the  Czar  of  Russia  wished  to  build  his  railway 
from  St.  Petersburg  to  Moscow  he  sent  for  Winans,  the 
American  engineer,  to  make  the  survey.  The  route  as 
outlined  turned  aside  for  hills  and  chasms,  and  sought 
contact  with  all  towns  and  villages  along  the  way.  The 
Czar  drew  a  straight  line  across  the  diagram  from  St. 
Petersburg  to  Moscow,  saying,  "  Go  straight  there  ;  turn 
aside  for  nothing."  And  this  is  the  right  method  of 
prayer.  Let  us  come  to  the  point.  If  we  desire  anything 
let  us  ask  it. 

(4.)  It  was  also  the  prayer  of  faith.  How  do  we  know 
that  Bartimaeus  had  faith?  Because  he  threw  away  his 
cloak  when  Jesus  called  him.    All  his  earthly  wealth  might 


THE    STORY   OF   A   BLIND    BEGGAR.  47 

have  been,  and  probably  was,  in  that  poor  garment.  But 
he  could  well  afford  to  part  with  it  in  view  of  the  great 
benefit  which  he  felt  sure  was  coming  to  him.  Throw 
away  your  tattered  cloak,  my  friend,  as  you  draw  near  to 
Christ — that  vicious  habit,  that  darling  sin,  your  carnal 
ambition  or  self-righteous  pride — whatever  it  is,  away 
with  it !  If  you  expect  and  desire  your  prayer  to  be 
heard,  you  will  cast  everything  before  the  feet  of  God. 

III.  Now  observe  Jesus  with  his  hands  outstretched 
and  saying,  "Receive  thy  sight;  thy  faith  hath  saved 
thee."  I  would  that  we  might  have  had  an  instantaneous 
photograph  of  Jesus  in  this  attitude.  It  would  be  a  per- 
fect picture  of  God.  For  what  is  God  ?  The  scientist 
says  Law.  But  Law  means  justice ;  and  justice  to  the 
sinner  is  eternal  death.  Others  tell  us  "  God  is  Light." 
But  if  that  be  all  we  may  as  well  look  elsewhere  for  help  ,, 
and  comfort.  Light  never  cooked  a  dinner  for  a  hungry 
man.  The  coldest  thing  in  the  universe  is  the  white  solar 
ray.  No,  God  is  Love  above  all.  That  tells  the  story 
and  satisfies  us. 

Jesus  said,  "  Receive  thy  sight,"  and  the  eyes  of  Bar- 
timseus  were  opened.  There  were  the  oliveyards,  the 
vineyards,  the  beauty  of  the  skies  above  and  the  earth 
beneath,  but  nothing  anywhere  was  so  beautiful  to  him  as 
the  face  of  the  Physician  bending  over  him. 

And  it  is  written  he  followed  Jesus  and  gave  glory  to 
God.  The  pilgrim  band  moved  onward  to  the  Holy  City. 
As  they  turned  the  spur  of  Olivet  and  came  in  sight  of  Je- 
rusalem those  that  went  before  him  and  those  that  fol- 
lowed after  cried,  "  Hosanna !  Hosanna  to  the  son  of 
David !  Blessed  is  he  that  cometh  in  the  name  of  the 
Lord !"  And  in  all  that  joyous  company  there  was  none 
with  a  heart  more  rapturous  or  eyes  brighter  with  en- 
thusiasm or  voice  more  resonant  with  grateful  praise  than 


(  • 


48  THE   GOSPEL   OF   GLADNESS. 

Bartimaeus,  who  a  little  while  ago  was  a  beggar,  blind, 
friendless,  and  hopeless,  in  the  valley  of  Jericho. 

The  sequel  is  not  recorded,  but  it  is  easy  to  conjec- 
ture. He  lived  a  few  years,  more  or  less,  and  then  some 
kind  friend  closed  his  eyes,  while  others  gathered  about 
him  said,  "  Bartimaeus  is  dead."  He  had,  however,  but 
crossed  the  "  covered  bridge  that  leads  from  light  to  light 
through  a  brief  darkness."  And  there  his  eyes  were 
opened  on  the  heavenly  landscapes.  "  Oh  the  transport- 
ing, rapturous  scene  that  opens  to  his  sight!"  But  in 
heaven  as  on  earth  the  fairest  object  he  saw  was  Jesus' 
face,  marred,  but  divinely  beautiful.  In  humble  gratitude 
he  lives  to-day,  still  "following  him  and  giving  praise  to 
God." 


THE  TWICE-TAUGHT   LESSON.  49 

THE 

TWICE-TAUGHT  LESSON. 

For  they  considered  not  the  miracle  of  the  loaves,"    Mark  6:52. 


The  quietest  and  least  imposino^  of  Christ's  miracles 
was  the  feeding  of  the  five  thousand.  There  was  no  dis- 
play, no  manifestation  of  power,  as  at  the  raising  of  Laz- 
arus or  the  healing  of  the  ten  lepers.  It  is  safe  to  say- 
that  only  a  few  of  the  people  were  aware  of  what  was 
being  done  until  it  was  over.  A  lad  with  a  basket,  five 
loaves  of  bread,  and  a  dozen  men  passing  to  and  fro  dis- 
tributing the  food  which  they  had  received  from  Jesus' 
hands.  No  one  knew  how  it  was  done.  Here  was  the 
hiding  of  power.  He  might  have  waved  a  wand  above 
the  lad's  basket  and  pronounced  a  mystic  formula,  but 
there  was  no  demonstration  of  any  sort.  It  was  a  beauti- 
ful apologue  of  providence.  The  same  Christ  is  feeding 
us  always,  and  in  much  the  same  way.  A  farmer  goes 
out  with  his  apron  full  of  wheat  and  scatters  it  over  the 
ploughed  ground ;  a  little  later  he  drives  the  reaper 
through  the  yellow  harvest,  and  his  garners  are  full.  So 
wholly  does  God  conceal  himself  in  this  matter  that  we 
scarcely  think  of  him  in  connection  with  it.  Yet  he  must 
needs  watch  over  every  kernel  of  grain,  see  that  the  sun 
duly  shines  upon  it,  that  tlie  showers  are  distilled  from 
heaven  upon  it,  that  the  chemicals  of  the  soil  are  properly 
adjusted  to  it.  He  must  protect  it  from  insect  and  ver- 
min, from  drought  and  torrent,  that  the  handful  may  be- 

Gosjif-l  of  fJlailnc'ss.  A 


50  THE   GOSPEL   OF   GLADNESS. 

come  a  binful  and  the  multitudes  be  fed.  It  is  always  the 
same  quiet  miracle  of  the  loaves.  He  might,  indeed, 
despatch  a  procession  of  angels  to  scatter  the  wheat,  send- 
ing before  them  an  orchestra  with  harps  and  cymbals,  and 
uttering  his  words  of  command  to  the  scattered  wheat, 
"  Live  and  multiply ;"  so  that  in  an  instant  the  growing 
grain  would  appear  above  the  soil  and  ripen  in  an  hour 
into  a  yellow  harvest  bending  its  head  to  the  sickle. 
Then  we  should  exclaim,  "  Behold  the  hand  of  the  Al- 
mighty !"  Yet  year  by  year  all  this  is  being  done  in  the 
beautiful  processes  of  natural  law,  so  effectively  that  sum- 
mer and  winter,  seed-time  and  harvest,  never  fail;  so  quiet- 
ly indeed  that  heedless  folk  forget  to  say  grace  at  table. 
We  see  the  ploughman  and  the  reaper,  but  how  rarely  do 
we  see  Jehovah  behind  them.  We  learn  not  the  lessons 
of  providence;  we  consider  not  the  miracle  of  the  loaves. 
But  if  the  multiplication  of  the  loaves  was  unimpress- 
ive, there  were  other  events  that  day  which  greatly 
wrought  upon  the  people's  wonder:  the  eloquence  of 
Jesus,  his  marvellous  presentation  of  spiritual  truth,  his 
miracles  of  healing,  tokens  of  his  divinity  every  way. 
They  were  inclined  to  receive  him  as  that  Son  of  David 
who  had  been  prophesied  to  come  in  the  last  times  and 
restore  the  kingdom  to  Israel.  "  Let  us  rally  around 
him,"  they  said,  "  and  escort  him  to  the  Holy  City,  where 
hundreds  of  thousands  in  attendance  on  the  annual  feast 
will  join  us  in  proclaiming  him  King  of  the  Jews  !"  These 
were  the  whisperings  that  passed  among  them.  The 
disciples,  enthusiastic  and  ambitious  to  occupy  places  of 
honor  in  the  new  kingdom,  readily  fell  in  with  the  sug- 
gestion. All  that  was  passing  in  their  hearts  was  known 
to  Jesus.  He  must  thwart  their  intent.  His  high  purpose 
was  the  redemption  of  the  race.  The  throne  of  Judsea 
was  no  more  to  him  than  a  child's  rattle  to  an  archangel. 


THE  TWICE-TAUGHT   LESSON.  5 1 

He  therefore  called  his  disciples  aside  and  bade  them 
enter  the  little  boat  that  was  tied  to  the  shore  and  to  be- 
take themselves  to  the  other  side  of  the  lake.  It  is  writ- 
ten significantly,  "  He  constrained  them  to  get  into  the 
boat."  They  may  have  remonstrated.  The  sky  may 
have  been  dark  with  portents  of  the  approaching  storm. 
He  was  but  a  landsman  ;  they  were  sea-faring  men  and 
knew  the  dangers  of  the  little  lake.  But  he  constrained 
them  to  go.  Then,  remaining  with  the  people  for  a  little,  he 
quietly  dispersed  them  and  betook  himself  to  the  solitude 
of  the  mountain.  Into  that  Holy  of  Hohes  we  may  not 
intrude.  It  was  his  wont  in  this  manner  to  hold  frequent 
intercourse  with  the  Father  alone.  The  forest  was  his 
closet,  the  solitude  was  its  closed  door,  and  the  sky  above 
was  its  open  window  towards  Jerusalem.  Here  we  leave 
him. 

The  story  now  resolves  itself  into  a  drama  in  three 
scenes. 

I.  The  storm.  While  Jesus  was  in  the  mountain  alone 
the  disciples,  in  their  little  boat,  were  moving  out  towards 
the  middle  of  the  lake.  The  night  closed  around  them. 
There  was  a  dead  hush.  The  air  was  heavy  and  oppres- 
sive. Not  a  breath  stirred  the  sails.  They  knew  the 
meaning  of  this  ominous  calm  ;  nor  had  they  long  to  wait. 
Down  through  the  gorges  came  the  rushing  wind  ;  the 
shrouds  whisded,  the  timbers  creaked;  they  sprang  to 
the  sails  and  lowered  them,  then  to  the  oars ;  and  until 
the  fourth  watch  of  the  night  they  toiled  for  their  lives. 

"If  our  Lord  were  only  here!"  they  cried.  "Oh  if 
our  Lord  were  only  here  !"  Once  before  he  had  been 
with  them  under  similar  circumstances.  The  wind  had 
burst  upon  them  while  he  lay  asleep  in  the  stern  of  the 
litde  boat ;  and,  weary  as  He  was,  they  were  reluctant  to 
disturb  him  until  the  worst  came  to  the  worst ;  then  they 


52  THE   GOSPEL   OF   GLADNESS. 

bent  over  him,  crying,  "  Master,  Master,  we  perish !" 
Half  rising  and  taking  in  the  situation  at  a  glance,  he 
said,  "  Why  are  ye  so  cowardly,  O  ye  of  little  faith  ?" 
Then  facing  the  tempest,  his  garments  and  flowing  hair 
blown  backwards  by  the  wind,  he  stretched  forth  his 
hands,  saying,  "  Peace,  be  still  !"  and  so  quieted  his  angry 
child.  Little  wonder  that  they  longed  for  his  presence 
now.  But  it  was  for  this  very  reason  that  he  had  brought 
them  into  the  storm,  that  they  might  learn  the  lesson  of 
his  providence.  In  our  very  childhood  we  are  taught  to 
long  for  the  fleshly  presence  of  our  Lord : 

"  I  wish  that  His  hands  had  been  placed  on  my  head, 
That  his  arms  had  been  thrown  around  me. 
And  that  I  might  have  seen  his  kind  look  when  he  said, 
*  Let  the  little  ones  come  unto  me. '  " 

It  was  for  this  that  He  said,  "  It  is  expedient  that  I  go 
away."  We  must  trust  him  in  his  absence.  "  I  will  not 
believe,"  said  Thomas,  "  except  I  put  my  finger  into  the 
print  of  the  nails."  If  we  thus  insist  he  may  condescend 
to  convince  us.  "  Reach  hither  thy  hand  and  thrust  it 
into  my  side,  and  be  not  faithless  but  believing,"  but,  for 
all  this,  the  greater  blessing  is  upon  the  higher  faith  that 
grasps  the  invisible.  "  Blessed  are  they  which  not  having 
seen  have  yet  believed."  Oh  for  a  simpler,  deeper,  sub- 
limer  faith  in  the  invisible,  intangible,  yet  present  and  ever 
helpful  Christ !  In  whom,  though  now  we  see  him  not,  yet, 
believing,  we  rejoice  with  joy  unspeakable  and  full  of  glory. 
II.  The  rescue.  It  is  written  that  while  they  were 
toiling  at  the  oars  through  the  weary  night  "he  saw  them." 
He  was  at  the  least  three  miles  away,  the  night  was  dark, 
the  billows  were  high,  and  the  foam  was  tossing  over  the 
little  boat ;  but  through  all  he  saw  them.  Oh  wonderful 
eyes  of  tlie  Lord  !  They  pierce  through  infinite  space. 
All  the  roofs  are  lifted  off  before  them  ;  they  see  the  pain, 


THE    TWICE-TAUGHT   LESSON.  53 

the  plotting,  the  shame  and  heart-ache;  they  see  it  all. 
Wonderful,  wonderful  eyes  of  the  Lord !  How  comfort- 
ing to  us,  who  seem  at  times  so  far  away,  to  know  that  we 
are  never  out  of  his  sight !  Let  us  be  assured  that  our 
present  trouble  and  all  the  uncertainties  of  our  future  are 
plain  to  him. 

"  So  I  go  on,  not  knowing  : 

I  would  not  if  I  might. 
I  'd  rather  walk  with  God  in  the  dark 

Than  go  alone  in  the  night ; 
I  'd  rather  walk  by  faith  with  him 

Than  go  alone  by  sight." 

He  not  only  saw  them,  but  in  the  fourth  watch  of  the  night, 
the  darkest  and  most  hopeless  hour,  he  came  to  them 
walking  on  the  sea.  The  hieroglyph  of  the  ancient  Egyp- 
tians to  denote  impossibihty  was  two  feet  upon  the  water : 
but  the  thing  which  is  impossible  with  men  is  not  only 
possible  but  easy  for  God.  The  sea  is  his  and  he  made 
it.  Let  Xerxes  move  back  his  throne,  lashing  the  tides 
in  vain  fury.  God  made  the  boundaries  of  the  mighty 
deep  and  said,  "  Thus  far  shalt  thou  come  and  no  farther, 
and  here  let  thy  proud  waves  be  stayed  !" 

And  when  the  disciples  saw  him  they  were  afraid,  say- 
ing, "  It  is  a  spirit !"  His  figure  was  outlined  against  the 
dark  sky.  They  were  seafaring  men  and  afraid  of  the 
supernatural,  the  sort  of  men  who  in  our  times  nail  a 
horseshoe  to  the  mast.  This  fear  of  the  supernatural  be- 
trays a  wrong  adjustment  in  our  moral  nature.  We  are 
all  prone  to  it.  These  fishermen  had  faced  many  a  storm, 
but  at  sight  of  that  dim  figure  against  the  sky  their  limbs 
shook  and  their  flesh  crept.  Ah  many  a  time  when  we 
have  been  in  dire  distress  of  pain  or  sorrow  God  has  come 
to  us  in  such  strange  guise  of  providence  that  we  also  have 
been  afraid  of  him. 


54  THE   GOSPEL   OF   GLADNESS. 

And  he  said  unto  them,  "  Be  of  good  cheer :  it  is  I ;  be 
not  afraid."     Our  providences  are  all  strange  to  us  now. 
We  consider  not  the  miracle  of  the  loaves  and  are  scarcely- 
more  mindful  of  the  miracle  of  the  storm.     Oh  for  more 
faith  in  providence !     One  day  we  will  understand. 
"  God  moves  in  a  mysterious  way 
His  wonders  to  perform  ; 
He  plants  his  footsteps  in  the  sea 
And  rides  upon  the  storm." 

HI.  The  swift  voyage.  We  marvel  at  the  speed  with 
which  our  "  ocean  greyhounds  "  are  in  these  times  travers- 
ing the  seas.  Six  days  and  a  trifle  over  to  cross  the 
Atlantic  !  But  never  was  a  passage  like  this  before  us,  for 
in  the  twinkling  of  an  eye,  when  they  had  taken  Jesus 
aboard,  the  little  ship  was  at  the  place  whither  they 
went. 

We  are  still  learning  our  lesson.  God  is  a  great  help- 
er in  every  sphere  and  department  of  human  life. 

(i.)  In  the  hard  struggle  for  success.  He  who,  in  a 
legidmate  calling,  is  striving  for  a  competency  or  a  for- 
tune, may  attain  his  end  much  more  certainly  by  receiving 
Jesus  on  board  the  ship.  It  is  a  true  saying  that  "  Godli- 
ness is  profitable  for  all  things,"  not  less  for  a  man's  tem- 
poral weal  than  for  his  spiritual  life. 

(2.)  In  the  stress  of  adversity.  When  God's  children 
are  in  trouble  he  loves  to  deliver  them.  His  ear  is  open 
to  their  cry,  and  nothing  is  too  hard  for  him.  A  band  of 
Covenanters  in  old  Scotland,  men,  women,  and  little  chil- 
dren, driven  from  their  conventicle  and  fleeing  for  life,  as 
they  climbed  the  hills  saw  just  across  the  ravine  the  bloody 
Claverhouse  and  his  men.  They  were  helpless  to  escape. 
It  was  evident  that  an  hour  would  seal  their  doom.  The 
old  minister  knelt  down  in  their  midst  and  prayed,  "O 
God,  this  is  the  hour  of  thine  opportunity.    We  are  help- 


THE  TWICE-TAUGHT   LESSON.  55 

less  unless  thou  come.  These  weary  bairns  can  flee  no 
more.  We  cast  ourselves  upon  thy  mighty  power.  Twine 
our  enemies  around  these  hills.  O  Lord,  confuse  them 
and  deliver  us !  Cast  the  lap  of  thy  garment  over  puir 
auld  Saunders  and  these  frail  bairns."  Then  the  thing 
happened  which  men  laugh  at — the  incredible  thing,  a 
special  providence.  The  mist  crept  up  the  valley  while 
the  little  band  of  Covenanters  were  praying,  rose  higher 
and  higher,  until  it  stood  as  an  impenetrable  wall  between 
them  and  bloody  Claverhouse.  God  had  indeed  confused 
their  enemies  and  twined  them  among  the  hills.  He  had 
cast  the  lap  of  his  garment  over  his  little  ones.  Yet  why 
should  this  seem  wonderful  ?  It  is  but  the  story  of  our 
daily  bread  if  we  would  only  believe  it.  Or  must  we  be 
brought  into  the  storm  that  we  may  consider  the  truth  of 
providence  ?     Is  the  tempest  a  needs  be  ? 

(3.)  In  agonizing  for  salvation.  All  night  long,  nine 
weary  hours,  they  toiled  at  the  oars  :  their  hands  were 
blistered,  their  strength  exhausted,  their  hope  was  gone. 
Then  he  came.     And  thus  it  ever  is. 

When  we  have  done  our  utmost  God  must  save.  And 
what  is  salvation  but  his  most  special  providence  ?  We 
are  delivered  not  by  might  nor  by  power,  but  by  the 
Spirit  of  the  Lord.  Our  part  of  the  doing  is  simply  to 
believe.  "  This  is  the  work  of  God,"  said  Jesus,  "  that  ye 
believe  on  him  whom  God  hath  sent." 

(4.)  In  the  last  hour.  Blessed  is  the  man  who,  when 
he  enters  Charon's  boat,  finds  that  the  boatman  is  not 
Charon  but  Christ.  "  I  will  not  fear,  for  thou  art  with 
me  :  thy  rod  and  thy  staff  they  comfort  me."  In  London 
Tower  is  an  inscription  cut  upon  the  wall  by  some  prisoner 
who  may  have  spent  his  life  in  darkness  and  suffered  death 
centuries  ago  on  Tower  Hill : 

"A  passage  perilous  maketh  a  port  pleasant." 


56  THE   GOSPEL   OF   GLADNESS. 

There  will  be  no  storms  in  the  better  land,  and  no  need  to 
learn  there  the  lesson  of  providence.  It  will  be  clear  to  us 
that  every  moment  while  we  were  on  earth  he  was  caring 
for  us.  And  heaven  will  largely  consist  in  the  apprehen- 
sion of  this  truth.  Our  heaven  would  begin  here  and  now 
if  only  we  could  beheve  thoroughly  in  God. 


TWENTY    REASONS.  57 


TWENTY  REASONS 

FOR   BELIEVING   THE   BIBLE   TO   BE 
THE  WORD  OF  GOD. 


«'  But  continue  thou  in  the  things  which  thou  hast  learned  and  hast 
been  assured  of,  knowing  of  whom  thou  hast  learned  them ; 
and  that  from  a  child  thou  hast  known  the  Holy  Scriptures, 
which  are  able  to  make  thee  wise  unto  salvation  through  faith 
which  is  in  Christ  Jesus.  All  Scripture  is  given  by  inspiration 
of  God,  and  is  profitable  for  doctrine,  for  reproof,  for  correc- 
tion, for  instruction  in  righteousness:  that  the  man  of  God 
may  be  perfect,  thoroughly  furnished  unto  all  good  works." 

2  Tim.  3:14-17- 

The  young  man  to  whom  these  words  were  addressed 
by  the  aged  Paul  was  pastor  of  the  Christian  Church  in 
Ephesus.  He  was  surrounded  by  temptations  there. 
Ephesus  was  the  chief  emporium  for  a  considerable  por- 
tion of  the  trade  of  Asia,  a  resort  for  fashionable  people 
who  wished  to  lose  themselves  in  the  whirl  of  vice  and 
sensuahty,  and  it  was  also  a  distinguished  seat  of  pagan 
learning.  The  young  pastor  had,  therefore,  to  meet  all 
the  temptations  incident  to  a  life  of  sordid  enthusiasm, 
carnal  pleasure,  and  worldly  wisdom.  But  against  these 
he  was  fortified  by  the  training  which  he  had  received, 
not  merely  from  Paul,  his  spiriual  foster  father,  but  from 
his  mother  Eunice,  and  that  other  excellent  woman  his 
grandmother  Lois.  From  these  he  had  gotten  a  faithful 
tuition  in  the  Holy  Scriptures,  which  are  able  to  make 
men  wise  unto  salvation  and  to  serve  them  in  times  of 


58  THE   GOSPEL  OF  GLADNESS. 

moral  conflict  as  a  weapon — "  the  sword  of  the  Spirit 
which  is  the  Word  of  God."  In  this  letter,  full  of  faithful 
counsel  and  admonition,  the  aged  apostle  bids  the  )^oung 
pastor  be  mindful  of  those  rudiments  of  faith  and  morals 
which  had  been  thus  imparted  to  him  in  early  life. 
"  Continue  thou  in  the  things  which  thou  hast  learned 
and  hast  been  assured  of."  How  many  a  youth  in  the 
fret  and  hurry  of  our  metropolitan  life  has  need  of  similar 
counsel.  There  never  was  a  time  in  the  history  of  the 
world  when  temptations  addressed  the  young  and  unwary 
in  voices  so  numerous  and  alluring  as  in  these  days. 
The  life  of  commerce  makes  its  vociferous  claims;  the  life 
of  pleasure  beckons  from  the  doorways  and  calls  from  the 
windows  along  the  way  ;  and  presumptuous  folly  arrayed 
in  the  garb  of  wisdom  cries  aloud  at  the  corners  of  the 
streets  that  the  old  truths  are  superannuated,  that  the 
Bible  is  untrustworthy,  that  religion  is  but  a  refined  form 
of  superstition,  and  that  the  Zeitgeist  is  more  important 
than  the  Spirit  of  God.  Now  let  the  hallowed  past  stand 
forth  to  help  and  strengthen !  Let  memory  recall  the 
voice  of  the  dear  mother  who  "just  knew,  and  knew  no 
more,  her  Bible  true,"  and  the  voice  of  the  village  preach- 
er, so  far  away  in  the  glamour  of  the  vanished  past,  com- 
mending the  Cross,  the  old-fashioned  Book,  and  the  pre- 
cepts of  a  holy  life.  O  young  man,  continue  thou  in  the 
things  which  thou  hast  learned  and  hast  been  assured  of, 
knowing  of  whom  thou  hast  learned  them !  Be  not 
carried  away  with  every  wind  of  doctrine  and  destructive 
criticism.  Stand  by  your  principles.  Be  loyal  to  your 
convictions ;  and  let  the  truths  which  have  commended 
themselves  to  the  world  for  centuries  be  yours  to  serve  as 
an  anchor  of  the  soul,  sure  and  steadfast,  until  you  are 
quite  confident  that  our  forebears  have  been  grievously 
duped,  history  imposed  upon,  and  the  race  ensnared  by 


TWENTY    REASONS.  59 

the  Christian  faith.  Think  well  before  leaving  the  old 
landmarks.  Hold  fast  your  Bible.  To  leave  that  is  to 
be  without  an  anchor  in  the  storm.  Remember  and  give 
heed  to  the  lessons  of  long  ago  ! 

If,  however,  we  are  to  affix  our  faith  to  the  Scriptures 
and  cling  to  them  amid  the  storms  of  opposition  and 
iconoclastic  wisdom,  we  must  be  able  to  give  a  reason  for 
doing  so.  An  earnest  man  ought  never  to  be  at  a  loss 
when  asked  why  he  believes  the  Scriptures  to  be  the 
word  of  God.  It  is  my  purpose  here  to  enumerate  some 
of  our  reasons  for  holding  to  the  old  Book.  The  method 
of  this  argum>ent  is  cumulative.  One  point  may  not  be 
conclusive,  but  twenty  may  have  the  force  of  progressive 
approach  to  demonstration.  Our  glance  at  these  consid- 
erations must  be  merely  cursory  and  suggestive.  It  is 
believed,  however,  that  their  total  force  will  be  convincing 
to  earnest  and  unbiassed  minds. 

I.  There  is  an  antecedent  probability  of  a  revelation 
from  God.  It  is  implied  from  our  relations  with  him.  If 
he  is  our  Father  he  would  scarcely  leave  us  in  doubt  as  to 
the  great  problems  which  reach  out  into  the  eternal  ages. 
It  would  seem  that  a  good  father  must  speak  to  his  sons 
and  daughters  in  their  distress  and  bewilderment,  telling 
them  definitely  of  his  love,  his  justice,  his  purposes  con- 
cerning them.  A  good  king  puts  up  finger-boards  to 
guide  wayfarers  through  the  forest  and  along  the  per- 
plexing roads.  If  God  is  our  King  shall  he  not  tell  us 
how  to  reach  the  kingdom  ?  Is  it  reasonable  to  suppose 
that  if,  as  the  pagan  Aratus  said,  "  We  are  also  his  off- 
spring," he  would  leave  us  without  an  answer  to  our 
questions  "Whence?"  and  "Whither?"  Plato  lamented 
that  he  was  adrift  upon  a  raft  with  no  rudder  at  his  hand 
nor  star  above  to  guide  him,  yet  he  ventured  the  hope 
that  some  time  the  gods  would  give  the  bewildered  race  a 


6o  THE   GOSPEL  OF  GLADNESS. 

good  stanch  boat.  This  was  but  the  expression  of  the 
universal  instinct.  If  there  is  a  God  it  would  appear  that 
somewhere  there  must  be  a  clear  and  distinct  revelation 
of  him.  There  is  a  Bible  somewhere.  Where  ?  We  be- 
lieve, for  reasons  that  follow,  that  our  Scriptures  are  this 
Word  of  God. 

2.  The  Scriptures  make  this  claim.  And  let  it  be 
noted  that  among  the  world's  sacred  books  there  is  no 
other  that  arrogates  to  itself  a  real  and  inerrant  divineness. 
The  Bible  is  full  of  a  "  Thus  saith  the  Lord."  Its  claim  of 
inspiration,  like  its  doctrines  of  God  and  Immortality,  is  to 
be  read  everywhere  between  the  lines.  The  claim  is  made, 
moreover,  in  explicit  terms,  as  where  it  is  said,  ''Holy  men 
of  God  spake  as  they  were  moved  by  the  Holy  Ghost," 
2  Pet.  1:21;  and  again  in  our  text,  "All  Scripture  is  given 
by  inspiration  of  God,  and  is  profitable  for  doctrine,  for 
reproof,  for  correction,  for  instruction  in  righteousness : 
that  the  man  of  God  may  be  perfect,  thoroughly  furnished 
unto  all  good  works."  The  word  inspiration  is  theopnus- 
tos ;  literally,  God-breathed.  All  Scripture  thus  God- 
breathed  is  true,  inerrantly  true  and  profitable  for  us. 

If  it  be  said  that  this  claim  is  not  sufficiently  definite 
or  conclusive,  we  answer  that  the  proof  thus  furnished 
within  its  own  pages  of  its  plenary  inspiration  is  as  com- 
plete and  satisfactory  as  that  which  it  furnishes  to  substan- 
tiate the  immortality  of  the  soul  or  the  divineness  of  Jesus 
Christ.  It  is  as  complete  indeed  as  its  proof  of  any  of  the 
great  doctrines  which  we  regard  as  vital  to  the  integrity 
of  the  Christian  faith. 

3.  The  Truth  of  the  Bible,  its  absolute,  fauldess  truth. 
The  claim  of  such  inerrancy  is  made  not  for  the  Scriptures 
as  they  are  current  among  us,  but  for  the  original  auto- 
graphs as  they  came  from  the  pens  of  the  holy  men  who 
wrote  as  they  were  moved  by  the  Spirit  of  God.     If  it  be 


TWENTY    REASONS.  6l 

said  that  no  one  living  has  ever  seen  that  original  parch- 
ment, we  answer,  By  the  same  token  no  living  man  has  ever 
seen  the  original  Christ.  We  have  the  same  reasons  pre- 
cisely for  believing  in  the  errorlessness  of  the  original  copy 
of  the  written  Word  as  for  accepting  the  sinlessness  of  the 
Incarnate  Word.  Both  alike  have  suffered  in  "  transcrip- 
tion." All  copyists  of  the  Incarnate  Word  have  alike  mis- 
represented him  in  their  walk  and  conversation ;  yet  even 
the  mistakes  of  believers  in  their  earnest  yet  inadequate 
efforts  to  copy  his  perfect  life  and  character  are  evidences  in 
favor  of  the  guilelessness  of  Christ  himself  In  like  manner 
the  small  errors,  literal  and  numerical,  which  have  crept  into 
the  Scriptural  text  in  the  process  of  transcription  through 
these  hundreds  of  years  do  but  furnish  strong  presumptive 
proof  of  its  original  inerrancy  as  it  was  received  from  the 
divine  mind  for  transmission  to  men.  If  there  had  been 
errors  in  the  original,  misstatements  of  fact,  contradictions 
of  science,  fabulous  history,  it  would  be  incredible  that  the 
wisdom  of  the  world  should  not  have  discovered  them 
long,  long  ago.  It  seems  clear,  however,  that  the  errors 
in  our  received  versions  are  such  as  were  most  likely  to 
come,  nay,  such  as  could  scarcely  have  come  otherwise 
than  in  the  process  of  transcription.  We  boldly  affirm 
that  as  yet  the  destructive  critics  have  not  been  able  to 
produce  a  single  error  or  discrepancy  which  is  not  most 
reasonably  and  fairly  accounted  for  in  this  way,  not  one 
which  can  be  logically  or  conclusively  or  reasonably 
traced  to  the  original  autograph. 

4.  /^s  Literary  Worth.  Let  dilettanti  scholars  speak 
with  modesty  in  disparagement  of  the  Scriptures  in  view 
of  the  fact  that  the  wisdom  of  the  centuries  conspires  to 
praise  them.  Sir  Isaac  Newton  said,  "  We  account  the 
Scriptures  of  God  to  be  the  most  sublime  philosophy." 
John  Milton  said,  "  There  are  no  songs  comparable  to  the 


62  THE   GOSPEL   OF   GLADNESS. 

songs  of  Zion,  no  orations  equal  to  those  of  the  prophets, 
and  no  poHtics  Hke  those  which  the  Scriptures  teach." 
Daniel  Webster  said,  "  From  the  time  that  at  my  mo- 
ther's feet  or  on  my  father's  knee  I  first  learned  to  lisp 
verses  from  the  sacred  writings  they  have  been  my  daily 
study  and  vigilant  contemplation.  If  there  be  anything 
in  my  style  or  thoughts  to  be  commended,  the  credit  is 
due  to  my  kind  parents  in  instilling  into  my  mind  an  early 
love  of  the  Scriptures."  It  is  fair  to  say  that  by  uni- 
versal consent  there  is  no  book  in  universal  literature 
which  at  any  point  of  literary  merit  approaches  the 
Scriptures. 

"A  glory  gilds  the  sacred  page 

Majestic  like  the  sun  ; 
It  gives  a  light  to  every  age, 
It  gives  but  borrows  none." 

5.  //s  Unity.  Here  are  sixty-six  books  upon  a  large 
variety  of  themes  embraced  under  the  general  head  of  re- 
ligion :  the  work  of  forty  writers  of  various  nationalities 
and  of  all  grades  of  natural  ability  and  culture,  speaking 
divers  tongues,  writing  at  intervals  along  a  period  of  1,600 
years,  representing  all  degrees  of  racial  development  from 
barbarism  to  noblest  enlightenment.  And  here  is  the 
strange  thing :  these  sixty-six  books  thus  composed  when 
bound  together  constitute  one  harmonious  and  consistent 
whole.  Shall  we  say  that  this  is  a  fortuitous  circumstance? 
The  folly  of  such  a  statement  would  immediately  be  rec- 
ognized in  any  other  sphere.  If  forty  persons  of  differ- 
ent tongues,  temperaments,  and  degrees  of  musical  cul- 
ture were  to  pass  through  the  organ  loft  of  this  church  at 
long  intervals  and  strike  sixty-six  notes,  which  when  com- 
bined should  yield  the  theme  of  the  grandest  oratorio 
earth  ever  heard,  the  man  who  would  regard  that  as  a 
fortuitous    happening    would    by  universal    consent    be 


TWENTY   REASONS.  63 

deemed  a  fool.     The  conclusion  would  be  irresistible  that 
one  controlling  mind  was  behind  it. 

6.  Its  Complete7iess.  The  uninspired  v^  ox  A  finis  at  the 
end  of  the  book  is  as  true  as  if  it  were  in  the  body  of  it. 
There  was  to  be  no  addendum,  no  erratum.  The  book 
when  finished  with  the  testimony  of  the  last  evangelist 
was  closed  for  ever.  That  vjord  finis  means,  "  I  am  com- 
plete ;  let  the  future  ages  supplant  or  supplement  me  if 
they  can !" 

The  text-books  that  were  used  when  we  were  boys 
and  girls  at  school  are  all  obsolete.  Such  as  are  in  cur- 
rent use  by  our  children  must  be  revised  from  year  to 
year ;  the  latest  editions  must  be  had  in  every  case.  But 
strange  to  tell,  the  first  edition  of  the  Scriptures  is  the  one 
in  universal  demand.  Our  desire  is  to  get  back  to. the 
oldest,  to  the  original,  for  what  must  be  in  spiritual  things 
the  best  authority  for  this  and  every  age.  In  other  words, 
marvellous  to  tell,  the  Bible  written  so  long  ago  must 
have  been  adapted  to  all  future  progress — a  book  full  and 
complete,  measuring  out  to  the  entire  race  its  supply  for 
all  kinds  of  moral  needs  from  the  beginning  to  the  end 
of  time. 

7.  Its  Freshness.  No  other  book  bears  reading  over 
and  over  and  over  again.  We  tire  of  the  noblest  and  best 
on  a  third  reading.  But  these  marvellous  pages  are  like 
spices,  which  the  more  they  are  rubbed  give  forth  the 
more  of  fragrant  sweetness.  Old  Dr.  Elliot  sitting  by  the 
window  with  a  Bible  on  his  knees,  being  asked  what  he 
was  reading,  answered,  "  The  news,  always  the  news." 
The  poet  Goethe  said,  "  The  Bible  becomes  more  and 
more  beautiful  the  more  I  study  it." 

8.  Its  A7itiquity.  It  was  in  large  portion  an  old  vol- 
ume when  Cecrops  founded  Egypt.  We  speak  of  Chau- 
cer as  the  father  of  our  literature,  but  the  Book  of  Job 


64  THE   GOSPEL  OF   GLADNESS. 

was  three  thousand  years  old  when  Chaucer  opened  up 
his  "  well  of  English  undefiled."  Dr.  Franklin  read  the 
book  of  Ruth  aloud  in  a  literary  club  at  a  time  when  infi- 
delity was  rife.  "  Where  did  you  find  it  ?"  exclaimed  his 
hearers.  Great  was  their  amazement  when  he  answered, 
"  This  pastoral  was  written  twenty-five  hundred  years  be- 
fore the  discovery  of  America." 

9.  Its  hidestructibility.  The  fires  have  not  been  able 
to  burn  it.  There  have  been  eras  of  persecution  when 
the  great  cities  of  the  world  were  lit  with  bonfires  of  Bibles  ; 
and  through  all  these  centuries  the  hot  fires  of  adverse 
criticism  have  been  kindled  against  it ;  yet  out  of  them  all 
this  blessed  Book  has  come  without  the  smell  of  fire  upon 
it.  The  Bible  records  no  miracle  more  wonderful  than  its 
own  survival.  Other  books  of  moral  truth  have  either 
yielded  to  criticism  or  grown  obsolete  through  the  prog- 
ress of  the  ages.  Our  libraries  are  cemeteries.  Here 
are  three  epitaphs  which  are  at  first  sight  scarcely  recog- 
nized— Novum  Organum,  Hydriotaphia,  Eiko7ioklastes. 
Who  cares  for  them  now?  Yet  Novutn  Organu7n^  by 
Bacon,  introduced  the  inductive  system  of  philosophy. 
Hydriotaphia,  by  Sir  Thomas  Browne,  was  a  thesaurus  of 
general  information  such  as  the  world  has  seldom  seen. 
And  EikonoklasteSy  by  John  Milton,  was  his  manifesto 
against  the  divine  right  of  kings.  Thus  the  great  books 
die,  but  one  book  lives  ! — lives  in  spite  of  persecution  and 
the  rasure  of  time — lives  gloriously  and  will  survive  all. 

10.  Its  Propagation.  It  is  printed  in  300  languages 
and  scattered  over  the  world  like  leaves  of  the  tree  of  life. 
The  interest  which  it  excites  in  the  universal  mind,  and 
by  which  it  is  separated  infinitely  from  all  books  of  human 
origin,  is  attested  by  the  fact  that  within  forty-eight  hours 
after  the  new  version  was  issued  two  miUion  five  hundred 
thousand  copies  were  disposed  of     The  telegraphic  wires 


TWENTY   REASONS.  6^ 

were  kept  busy,  to  the  exclusion  of  other — and  strangely 
enough,  less  important — work,  while  transmitting  the  four 
Gospels  from  New  York  to  Chicago  in  a  telegram  of 
more  than  one  hundred  thousand  words. 

II.  Its  Influence  on  Character.  "It  is  the  power  of 
God  unto  salvation  to  every  one  that  receiveth  it."  We 
may  not  explain  the  subtle  metaphysical  force  in  this  vol- 
ume— a  force  that  grips  hold  of  the  sinner  and  somehow 
transforms  him,  changes  his  heart,  conscience,  brain,  and 
will,  and  makes  him  a  new  man  every  way.  The  Chan- 
cellor of  Queen  Candace  was  converted  by  reading  the 
53d  chapter  of  Isaiah ;  and  Lord  Rochester,  a  vicious  in- 
fidel, was  converted  some  centuries  later  by  reading  the 
same  portion  of  this  book.  And  this  sort  of  thing  is  go- 
ing on  the  world  over  all  the  time.  Has  any  other  book 
such  power?  Do  the  Shastras,  the  Zendavesta,  the  Koran, 
the  Analects  of  Confucius  turn  men  about  in  this  way, 
reform  them,  transform  them,  and  set  their  faces  towards 
truth  and  righteousness  and  heaven  and  God  ?  An  old 
Highlander  said  to  Claudius  Buchanan,  "  I  cannot  argue^ 
I  cannot  present  any  theological  facts  or  reasons,  I  can- 
not explain  the  process  or  philosophy  of  revelation ;  but  I 
know  this,  that  when  I  was  a  man  with  an  ungovernable 
temper  and  an  evil  character,  this  Book  got  hold  of  me 
and  quelled  the  tiger  in  me'' 

We  will  abide  the  issue  :  stand  on  a  Broadway  corner 
and  take  a  hundred  men  at  random  from  among  the 
passers-by  who  say  that  they  believe  in  these  Scriptures, 
and  take  another  hundred  at  random  from  those  who  re- 
ject them ;  let  the  two  companies  stand  facing  each  other 
and  contrast  their  characters.  We  will  abide  the  issue. 
The  best  men  of  the  world  to-day  are,  as  a  rule,  conspic- 
uously and  undeniably  those  who  beheve  in  the  Scrip- 
tures of  God. 

Tlie  Gospel  of  Gl.iclness  C 


66  THE    GOSPEL   OF   GLADNESS. 

12.  Iis  Power  over  the  Nations.  Take  a  map  and 
draw  lines  separating  the  nations  that  receive  the  Bible 
from  those  who  are  without  it,  and  you  have  divided  be- 
tween barbarism  and  civilization,  between  thrift  and  pov- 
erty, between  charity  and  selfishness,  between  tyranny 
and  freedom,  between  light  and  the  shadow  of  death. 

The  three  prominent  nations  of  the  earth  to-day  are 
America,  England,  and  Germany.  Our  Government  is 
indisputably  founded  on  the  principles  of  the  Bible.  The 
preamble  of  our  Declaration  of  Independence  was  bor- 
rowed from  Paul's  sermon  on  Areopagus,  and  our  whole 
political  fabric  is  permeated  with  the  moral  teachings  of 
Christ.  England  has  a  Christian  queen  who  explicitly 
avows  that  the  Bible  is  the  secret  of  her  country's  great- 
ness. And  as  for  Germany,  at  the  close  of  the  Franco- 
Prussian  war  Pere  Hyacinthe  declared  to  his  people  that 
the  reason  for  their  defeat  lay  in  the  fact  that  every  Ger- 
man soldier  marching  against  Paris  had  a  Bible  in  his 
knapsack. 

13.  Its  Code  of  Morals.  It  is  superfluous  to  say  that 
the  ethics  of  the  Scriptures  are  furnishing  all  the  moral 
standards  of  the  world.  The  courtesies,  proprieties,  hu- 
manities of  our  civil,  social,  and  domestic  life  are  traced 
to  the  Sermon  on  the  Mount.  The  jurisprudence  of  every 
civilized  people  on  the  globe  is  taken  from  the  Decalogue. 
The  Decalogue  and  the  SermiOn  on  the  Mount  are  the 
two  brief  summaries  of  Scriptural  morality,  and  between 
them  stands  Jesus  Christ,  the  exemplar  of  both  these 
symbols  and  the  only  perfect  Man  the  world  ever  saw. 

14.  Its  Doctrines.  The  Bible  is  the  only  book  in  ex- 
istence that  boldly  and  conclusively  touches  the  great 
spiritual  problems.  It  is  the  only  book  that  makes  a  dis- 
tinct utterance  with  reference  to  the  nature  and  character 
of  God,  and  to  the  nature  and  character  and  destiny  of 


TWENTY   REASONS.  6/ 

man.  It  not  only  sets  forth  the  great  moral  and  spiritual 
truths,  but  it  so  simplifies  them  as  to  bring  them  within 
the  grasp  of  not  merely  philosophers  but  the  humble  folk. 
As  it  is  written,  "  Except  ye  become  as  little  children  ye 
shall  in  no  wise  see  the  kingdom  of  God."  And  a  curious 
fact  is  this :  the  truths  thus  presented  are  capable  of  codi- 
fication. No  one  ever  heard  of  a  doctrinal  system  be- 
longing to  Islam  or  Confucianism  or  any  other  religion 
except  ours.  There  is  a  system  of  truths  represented  in 
the  oecumenical  creeds  of  Christendom  which  is  substan- 
tially— nay,  absolutely — identical  among  all  the  mulutu- 
dinous  families  of  the  church  militant.  These  truths  are 
strung  together  in  logical  and  coherent  order,  as  if  in- 
tended to  furnish  thus  a  necklace  of  pearls  for  the  adorn- 
ment of  the  Bride  of  God. 

15.  The  Science  of  the  Scriptures.  And  here  I  am 
aware  we  are  setting  foot  on  delicate  ground ;  for  it  is  a 
somewhat  shop-worn  claim  of  a  certain  class  of  scientific 
people  in  these  times  that  the  Scriptures  are  as  far  as  pos- 
sible from  accuracy  at  this  point.  It  stands,  nevertheless, 
that  no  scientific  statement  in  the  Scriptures  has  ever 
been  disproved ;  while  on  the  other  hand  they  furnish  the 
basis  for  cosmology,  anthropology,  philology,  geology, 
astronomy,  and  every  other  important  science.  If  it  be 
claimed  that  the  Scriptures  be  not  e7i  rapport  with  cer- 
tain scientific  hypotheses  of  these  times,  we  answer  that 
if  it  were  we  should  scarcely  regard  it  as  divine,  for  God 
does  not  guess  at  anything.  It  is  worthy  of  note  in  this 
connection  that  in  1801  there  were  more  than  eighty 
theories  before  the  French  Institute  with  respect  to  nat- 
ural science,  every  one  of  which  was  alleged  to  contradict 
the  Bible.  Where  are  they  now?  Every  one  of  them 
has  died  the  death ;  but  the  old  Book  lives. 

It  used  to  be  said  that  the  Bible  was  all  wrong  in  the 


68  THE   GOSPEL   OF   GLADNESS. 

statement  that  "  the  host  of  heaven  cannot  be  numbered." 
This  was  alleged  to  be  one  of  its  scientific  blunders.  Hip- 
parchus  counted  the  host  of  heaven  and  made  them 
1,022;  Ptolemy,  t-wo  centuries  later,  substantially  agreed 
with  him,  making  the  total  1,026;  but  as  the  scope  of 
vision  was  artificially  enlarged  some  thousands  or  hun- 
dreds of  thousands  more  came  into  view.  At  length 
Lord  Rosse's  telescope  enabled  the  human  eye  to  see 
something  like  four  hundred  millions.  To-day  the  stars 
of  heaven  are  as  innumerable  as  the  sands  of  the  seashore. 
There  are  more  solar  systems  within  our  line  of  vision 
now  than  there  were  fixed  stars  in  the  ancient  times.  The 
skies  are  filled  with  nebulae,  clouds  of  star-dust !  The 
Bible  was  right :  the  host  of  heaven  cannot  be  numbered. 
Thus  it  is  found,  as  in  every  other  particular  where  the 
Scriptures  have  been  assailed  by  criticism,  that  they  did 
but  anticipate  the  approved  results  of  science  in  these 
after  days. 

16.  Its  History.  All  other  chronicles  —  as  those  of 
Caesar,  Herodotus,  and  Thucydides — are  but  the  records 
of  an  episode  or  period  of  events ;  but  the  Bible  is  the  one 
universal  history.  It  carries  us  back  through  the  nations, 
past  the  earliest  communities,  beyond  the  primitive  chaos, 
to  the  remotest  origin  of  things.  "  In  the  beginning, 
God." 

The  attempts  to  cast  reproach  on  Scriptural  history 
have  been  vain.  In  Genesis  9 :  27  we  have  the  cardinal 
truth  of  ethnology  set  forth  in  the  seemingly  common- 
place words,  "  God  shall  enlarge  Japheth,  and  he  shall 
dwell  in  the  tents  of  Shem  ;  and  Canaan  shall  be  his  ser- 
vant." This  is  a  statement  of  Hteral  historical  truth.  In 
the  tenth  chapter  of  Genesis  we  come  upon  a  catalogue 
of  names  as  dry  as  a  city  directory,  which  is  in  fact 
a  procession  of  the  nations,  and  yielding  a  more  compre- 


TWENTY    REASONS.  69 

hensive  survey  of  history  than  was  ever  written  else- 
where. And  in  every  particular  where  the  records  of  this 
venerable  Book  have  been  aspersed  the  researches  of  the 
archaeologist  among  the  monuments  of  the  past  have 
seemed  to  vindicate  them. 

17.  The  Prophecies.  Seventeen  of  the  books  of  the 
Bible  are  prophetic.  Of  the  tens  of  thousands  of  predic- 
tions which  they  contain,  not  one  has  miscarried  yet. 
Many  of  them  remain  to  be  fulfilled  ;  but  the  obser- 
vation of  the  past  gives  us  abundant  reason  to  beUeve 
that  every  one  shall  be  fulfilled.  The  owl  and  the  bittern, 
dweUing  amid  the  ruins  of  innumerable  cities  on  which 
the  curse  of  divine  judgment  was  pronounced  in  olden 
times,  declare  the  truth  of  the  divine  prophecies.  Not 
one  faileth. 

18.  The  Tone  of  Authority.  It  might  be  supposed 
that  a  book  dealing  with  truths  that  lie  beyond  the  evi- 
dence of  the  senses  would  speak  with  some  reservation. 
But  there  is  no  if  or  perhaps  in  our  Bible  ;  it  speaks  with 
a  voice  of  authority.  And  indeed  our  souls  demand  this. 
With  respect  to  the  great  problems  we  wish  no  guesses, 
we  will  accept  no  peradventures ;  we  must  know.  Nor 
can  we  know  except  by  a  definite  divine  ipse  dixit.  It  is 
thus  the  Scriptures  speak,  "  Yea  and  amen."  "  Thus  saith 
the  Lord,"  "  Verily,  verily  I  say  unto  you."  To  put  an  if 
into  the  Decalogue  or  the  Sermon  on  the  Mount  or  the 
Apocalypse,  or  to  put  a  perhaps  in  the  third  chapter  of 
John  with  its  announcement  of  the  great  truth  of  Redemp- 
tion, would  be  to  destroy  the  force  of  all.  The  Bible, 
professing  to  announce  the  great  truths  of  eternity,  must 
utter  forth  no  uncertain  sound.  It  speaks  as  the  oracles 
of  God. 

19.  Its  Adaptation  to  Hiiman  Wa7its.    There  is  no  ex- 
perience in  life  where  the  Scriptures  do  not  yield  us  help 


70  THE   GOSPEL  OF  GLADNESS. 

and  comfort.  In  pain,  sorrow,  poverty,  discouragement, 
the  anguish  of  death,  it  helps  and  holds  us  up.  This  was 
beautifully  stated  by  Coleridge  in  his  words  "  It  finds 
me."  Wherever  we  are,  whatever  we  do,  however  we 
suffer,  this  blessed  Bible  finds  us. 

20.  Its  Plan  of  Salvaiio7i.  This  is,  after  all,  the 
crowning  proof  of  its  divineness.  In  every  human  heart, 
down  below  all  other  wants  and  aspirations,  there  is  a  pro- 
found longing  to  know  the  way  of  the  spiritual  life. 

The  whole  world  is  all  the  while  crying,  **  What  shall 
I  do  to  be  saved  ?"  Of  all  the  books  in  the  world  the 
Bible  is  the  only  one  that  answers  this  universal  cry. 
There  are  others  that  with  more  or  less  correctness  set 
forth  the  precepts  of  right  living ;  but  there  is  none  that 
suggests  a  way  of  blotting  out  the  record  of  the  misspent 
past  or  of  escaping  from  the  penalty  of  the  broken  law. 
All  through  the  Scriptures,  from  the  Garden  of  Eden  to 
the  Apocalyptic  vision  of  the  City  of  God,  walks  the  ma- 
jestic figure  of  One  who  claims  to  be  the  dehverer  of  the 
soul  from  sin.  In  the  midst  of  the  sacred  oracles  stands 
the  Cross  throwing  its  shadow  four  ways  towards  all  the 
horizons  of  human  life.  Out  of  this  blessed  Book  comes 
the  voice,  heard  always  and  everywhere,  "  He  that  believ- 
eth  on  the  Lord  Jesus  Christ  shall  be  saved  " — saved  here 
and  hereafter,  saved  from  the  shame  and  bondage  and 
penalty  of  sin. 

It  is  of  litde  use,  however,  to  study  the  Scriptures  from 
the  outside,  or,  by  viewing  them  objectively,  to  prove  their 
divineness.  A  Bible  on  the  shelf  is  a  vain  thing.  There 
are  multitudes  of  people  who  know  the  Scripture  by  heart 
yet  in  their  hearts  have  none  of  it.  The  truth  is  to  be 
had  not  by  looking  at  it  in  the  distance  but  by  appropria- 
ting it,  by  assimilating  it,  as  bread  is  eaten  and  becomes  a 
part  of  our  physical  life.     The  best  proof  of  inspiration  is 


TWENTY   REASONS.  71 

that  which  a  man  gets  by  making  the  blessed  Scriptures 
his  own  and  feehng  their  power  in  his  own  inward  peace 
and  the  renewal  of  his  daily  life.     There  is  no  evidence  so 
satisfactory  as  that  whereof  the  aged   evangelist  wrote, 
••  That  which  we  have  heard,  which  we  have  seen  with  our 
eyes,  which  we  have  looked  upon  and  our  hands  have 
handled  of  the  word  of  life,  declare  we  unto  you."     A 
lifeboat  is  a  beautiful  piece  of  mechanism.     The  ingenuity 
of  man  has  taxed  itself  to  make  it  a  marvel  of  strength 
and  symmetry.     But  if  a  shipwrecked  mariner,  clinging  to 
a  spar  in  mid-ocean  with  the  waves  beating  over  him, 
were  to  look  at  the  lifeboat  drawing  near  as  a  wonderful 
mechanical  contrivance  or  as  a  mere  thing  of  beauty,  he 
would  be  regarded  as  a  desperately  foolish  man.    We  are 
all  in  a  bad  case   spiritually— the  danger   is   of  eternal 
death.     We  have  scarcely  a  spar  to  cling  to.     And  this 
Bible  is  our  lifeboat.     If  we  feel  the  need  of  salvation,  in 
God's  name  let  us  honor  and  receive  it.     Nay,  let  us  cry 
aloud,  "  Save  me  !     Take  me  aboard  of  this  stanch  ship 
and  carry  me  safe  to  land !"     The  Scriptures  are  indeed 
the  "power  of  God  unto  salvation"  to  every  one  who 
thus  receiveth  them.    To  the  unsaved  they  are  as  a  store- 
house of  wonders  ;  but  to  such  as  believe  they  are  as  the 
mighty  arms  of  God.     Oh  that  they  may  hold  us  and 
save  us  all ! 

"  Within  this  sacred  volume  lies 
The  mystery  of  mysteries. 
Happiest  they  of  human  race 
To  whom  the  Lord  hath  given  grace 
To  read,  to  think,  to  fear,  to  pray, 
To  lift  the  latch  and  ope  the  way." 


72  THE   GOSPEL   OF   GLADNESS. 

A  GENUINE  INSTANCE  OF 

FAITH    CURE. 


"  Thus  saith  the  Lord,  I  have  heard   thy  praj-er,  I   have  seen   thy 
tears:  behold,  I  will  heal  thee."     2  Kings  20:5. 

We  are  here  introduced  to  a  sick-chamber.  King 
Hezekiah  is  in  the  very  article  of  death.  The  physicians 
have  given  him  up.  In  the  ordinary  course  of  nature 
there  is  no  hope  of  recovery.  He  has  every  possible 
comfort :  a  pillow  of  down  for  his  aching  head,  purple 
hangings  about  his  couch,  attendants  with  quick  eyes  for 
every  want.  The  physicians  move  about  his  room  with 
anxious  faces.  Ask  them  about  their  patient  and  they 
will  answer,  "  He  is  a  very  sick  man,  but  we  are  hopeful 
of  pulHng  him  through."  They  know  the  issue  but  are 
reluctant  to  announce  it.  No  one  dares  to  tell  Hezekiah 
that  death  is  at  his  door.  Oh  the  mistaken  kindness  of 
keeping  the  great  secret  from  those  who  are  on  the  bor- 
ders of  the  unknown  world  ! 

The  door  opens  softly  and  a  man  enters,  clothed  in 
the  hair-cloth  robe  of  a  prophet.  Would  that  we  might 
have  seen  him :  his  serious  face,  his  wonderful  eyes — eyes 
that  had  gazed  through  heaven's  open  windows  and  seen 
the  King  in  his  beauty,  that  looked  upon  the  Christ  seven 
hundred  years  before  His  advent  coming  from  the  hills  of 
Edom  with  garments  dyed  red  in  the  wine-press  of  re- 
demption. The  man  approaches  the  bedside  of  the  dying 
king.  He  has  a  message,  and  it  is  not  easy  to  deliver  it, 
for  this  good  king  is  his  own  familiar  friend.     But  the 


A   GENUINE   INSTANCE   OF   FAITH-CURE.  73 

shortest  way  is  the  best ;  he  cannot  break  it  gently : 
**  Thus  saith  the  Lord,  set  thy  house  in  order,  for  thou 
shalt  die."  Dread  message  !  And  "  the  king  turned  his 
face  to  the  wall."  In  that  moment  none  must  see  the 
tokens  of  the  struggle  within  him.  We  also  must  pres- 
ently face  the  dread  announcement.  Will  it  appall  us  ? 
What  is  our  thought  of  death  ?  Is  it,  as  Abd-el-'Kadah 
said,  "  a  black  camel  kneeling  at  the  gates  of  all "  ?  Or 
is  it,  as  Milton  says,  "  the  golden  key  that  opes  the  pal- 
ace of  eternity  "? 

While  the  king  lies  with  his  face  towards  the  wall  it  is 
evident  by  the  moving  of  his  frame  that  some  mighty 
emotion  has  taken  hold  upon  him.  He  has  passed  the 
possibility  of  human  help  and  is  reaching  up  after  the 
strength  of  God.  He  is  praying.  At  such  a  moment  all 
are  impelled  to  pray.  The  most  ungodly  cries,  '*  O  God  !" 
when  sudden  death  confronts  him.  It  is  an  intuition  that 
God  alone  can  be  a  help  to  the  needy  in  the  supreme  hour 
"  when  the  blast  of  the  terrible  ones  is  as  a  storm  against 
the  wall." 

Let  us  keep  our  eyes  for  a  while  upon  this  praying 
king.  He  is  pleading  for  the  restoration  of  his  health. 
And  this  is  the  prayer  which  multitudes  who  scarcely 
pray  for  anything  else  are  offering  in  these  days.  Heze- 
kiah's  petition  will  prevail,  though  the  pallor  of  death  is 
now  upon  his  face,  and  we  shall  presently  see  him  going 
about  his  customary  tasks.  So  here  is  a  genuine  case  of 
faith-cure.  And,  where  there  is  so  much  of  quackery  and 
foolish  superstition,  it  is  a  relief  to  find  a  valid,  indisputa- 
ble instance  of  the  prayer  that  heals.  We  may  profitably 
devote  some  attention  to  it. 

I.  Our  first  consideration  is,  in  general  terms,  that 
God  hears  prayer  a?id  ansivers  it.  He  announces  him- 
self distinctly  as  the  hearer  of  prayer.     No  soul  in  trouble 


74  THE   GOSPEL   OF   GLADNESS. 

ever  called  on  him  and  had  reason  to  complain,  "  There 
is  none  that  regardeth."  He  keeps  no  suppHant  waiting- 
at  his  gates.  His  ear  is  ever  open  to  the  supplication  of 
the  least  of  his  little  ones. 

And  he  answers.  His  honor  is  expressly  pledged  to 
it.  Here  is  the  promise  :  "Ask,  and  it  shall  be  given  you  ; 
seek,  and  ye  shall  find;  knock,  and  it  shall  be  opened 
unto  you."  And  then,  as  if  he  had  surmised  that  some 
would  question  the  full  scope  and  boundless  reach  of  the 
promise,  he  doubled  it  by  reiteration :  "  For  whosoever 
asketh  receiveth,  and  he  that  seeketh  findeth,  and  to  him 
that  knocketh  it  shall  be  opened."  If  there  had  been  an  if 
ox ,2.  perhaps  or  2,peradventnre,  there  might  be  room  for 
questioning;  but  the  word  is  "shall,"  and  God's  honor 
and  veracity  stand  back  of  it. 

The  prayer  of  healing  falls  under  the  general  rule. 
There  is  nothing  unique  or  peculiar  about  it.  Its  answer 
is  subject  to  the  usual  conditions.  It  is  no  harder  for 
God  to  cure  diseases  than  to  do  anything  else.  Nothing 
indeed  is  too  difficult  for  him.  During  his  ministry  on 
earth  it  was  his  pleasure  to  heal  what  physicians  would 
call  desperate  cases.  When  he  was  in  a  certain  place  a 
ruler  came  to  him  saying  that  his  little  daughter  twelve 
years  old,  the  light  of  his  eyes,  was  dying.  She  was 
already  past  all  human  help.  Christ  arose  and  went  with 
him.  On  reaching  the  home  he  bent  over  the  dying 
child  and  said,  "  Talitha  cumi ;''  and  immediately  she 
arose  and  sat  up. 

As  he  descended  from  Olivet  after  the  delivery  of  his 
wonderful  Sermon  on  the  Mount,  the  cry  of  a  leper  was 
heard.  His  was  a  hopeless  case.  Standing  afar  off  with 
his  finger  upon  his  lip  he  called,  "  Unclean !  Unclean !" 
and  then,  "  Lord,  if  thou  wilt,  thou  canst  cleanse  me !" 
And  imm.ediately  the  Lord  said,  "  I  will;  be  thou  clean." 


A   GENUINE   INSTANCE   OF  FAITH-CURE.  75 

And  the  leper's  flesh  came  to  him  as  the  flesh  of  a  Httle 
child. 

At  the  foot  of  the  Mount  of  Transfiguration  a  boy  lay- 
writhing  in  a  convulsion.  An  evil  spirit  possessed  him. 
No  power  on  earth  could  heal  demonism.  The  disciples 
had  tried  their  skill  upon  this  lad  in  vain,  and  their  ene- 
mies at  the  moment  were  deriding  them.  The  Lord  came 
into  the  midst  saying,  "  O  ye  of  little  faith,  how  long 
shall  I  bear  with  you  ?"  Then  to  the  demon  within  the 
child  he  said,  "  Come  out  of  him ;"  and  in  an  instant  the 
restoration  was  complete. 

While  he  was  passing  along  the  street,  on  one  occa- 
sion, a  poor  woman  who  was  afflicted  with  a  chronic  mal- 
ady, and  who  had  spent  all  she  had  upon  physicians  and 
was  no  better  for  it,  forced  her  way  through  the  crowd 
and  touched  the  hem  of  his  garment.  Such  was  the  heal- 
ing virtue  in  him  that,  hopeless  as  her  case  was,  the  warm 
blood  of  perfect  health  began  at  once  to  flow  through  her 
veins,  healed  by  a  touch  !  And  the  Master  said,  "  Daugh- 
ter, go  in  peace ;  thy  faith  hath  saved  thee." 

By  the  wayside  a  blind  beggar  sat,  so  hopelessly 
blind  that  no  oculist  on  earth  would  have  undertaken  his 
case.  As  Jesus  passed  by  he  cried,  "Jesus,  thou  Son  of 
David,  have  mercy  on  me."  "What  wilt  thou?"  "Oh 
that  I  might  receive  my  sight !"  "  Receive  thy  sight !" 
And  he  opened  his  eyes  and  followed  Jesus,  glorifying  God. 

All  these  and  multitudes  of  others  who  appealed  to 
Jesus  were  beyond  all  human  help.  But  no  case  was  too 
difficult  for  this  Good  Physician.  He  gloried  in  exercis- 
ing his  power  on  the  hopeless  ones.  And  he  is  the  same 
yesterday,  to-day,  and  for  ever.  The  prayer  for  healing, 
like  all  other  prayers,  when  made  in  pursuance  of  such 
conditions  as  are  divinely  prescribed,  is  sure  of  a  hearing 
at  the  throne  of  the  heavenly  grace. 


^6  THE   GOSPEL   OF   GLADNESS. 

II.  If  the  prayer  for  healing  is  to  receive  an  answer,  it 
must  be  the  prayer  of  faith.  What  is  faith  ?  More  than 
a  mere  behef  that  we  shall  receive  what  we  ask  for.  It  is 
the  vital  bond  of  union  between  the  soul  and  God.  It  is 
the  blending  of  the  human  with  the  divine  life.  A  peti- 
tioner who  has  faith  may  ask  what  he  will  and  it  shall  be 
done  unto  him. 

It  must  be  understood,  however,  that  sickness  may  be 
hi  pursuance  of  the  divine  will.  It  is  a  grievous  error  to 
suppose  that  our  pains  and  maladies  have  never  a  good 
purpose  in  them.  "  No  chastening  for  the  present  seem- 
eth  to  be  joyous,  but  grievous ;  nevertheless  aftewards  it 
yieldeth  the  peaceable  fruit  of  righteousness  to  them  which 
are  exercised  thereby."  If  it  be  God's  pleasure  that  we 
shall  suffer  for  some  good  end,  we  may  not  presume  to 
cross  his  beneficent  and  holy  will.  Paul  had  some  myste- 
rious affliction  which  he  called  his  "  thorn  in  the  flesh." 
It  may  have  been  a  chronic  malady;  perhaps,  as  some 
suppose,  an  acute  disease  of  the  eyes.  Whatever  it  was, 
he  entreated  most  earnestly  to  be  relieved  of  it.  As  he 
says,  "  I  besought  the  Lord  thrice  that  it  might  depart 
from  me."  And  with  what  result  ?  "  He  said  unto  me, 
My  grace  is  sufficient  for  thee ;  for  my  strength  is  made 
perfect  in  weakness."  How  did  Paul  receive  this  strange 
answer  to  his  prayer?  ''  Most  gladly  therefore,"  he  says, 
"  will  I  rather  glory  in  my  infirmities,  that  the  power  of 
Christ  may  rest  upon  me." 

Observe  again  that  death  is  a  divine  ordinance.  None 
of  God's  angels  has  been  so  maligned  as  this  bright-vis- 
aged  messenger.  How  dismal  our  fate  would  be  were  we 
compelled  to  live  on  and  on  for  ever,  bearing  our  burdens 
and  bowing  more  and  more  under  our  decrepitude,  yet 
never  transported  to  a  higher  and  better  life.  No,  blessed 
be  God  for  the  ordinance  that  dooms  us  to  die ! 


A   GENUINE   INSTANCE   OF   FAITH-CURE.  7/ 

"To  die,  to  end 
The  heartache  and  the  thousand  natural  shocks 
That  flesh  is  heir  to — 'tis  a  consummation 
Devoutly  to  be  wished." 

The  prayer  of  faith  must  be  at  every  point  and  every 
way  acquiescent  in  the  divine  will.  Only  a  son  or  daugh- 
ter of  God  can  offer  it;  and  the  proof  of  our  filial  reladon 
with  God  is  in  this  spirit  of  acquiescence.  For  if  v/e  are 
his  children  we  know  that  all  things  are  working  together 
for  our  good.  Let  us  get  the  pattern  of  our  prayer  at 
Gethsemane.  There  the  cup  of  purple  death  was  pressed 
to  the  lips  of  the  Saviour,  and  he  cried  in  an  agony  of 
suppHcation,  "  O  my  Father,  if  it  be  possible  let  this  cup 
pass  from  me !"  And  again,  and  then  once  more,  **  O 
my  Father,  if  this  cup  may  not  pass  from  me,  thy  will  be 
done  !"  All  prayer,  including  the  prayer  for  heahng,  must 
be  offered  in  the  spirit  of  this  suppHcation.  The  wisest  of 
Christians  cannot  improve  upon  it. 

III.  The  prayer  for  healing  must  be  reasonable.  The 
principles  of  common  sense  are  to  be  applied  in  the  reli- 
gious province  as  everywhere  else.  We  are  invited,  when 
approaching  the  mercy-seat,  to  produce  our  cause  and 
bring  forth  our  strong  reasons.  King  Hezekiah  was  able 
to  give  three  reasons  for  greatly  desiring  the  restoration  of 
his  health :  He  had  no  heir — for  Manasseh  was  not  born 
until  three  years  after  this  event — and  the  line  royal  would 
be  cut  off.  Still  further,  his  kingdom  was  under  assault. 
The  hosts  of  Sennacherib  had  laid  siege  to  Jerusalem. 
The  king  would  fain  deliver  his  country  from  the  invader. 
"  Lord,  spare  me  until  I  shall  have  put  the  Assyrians  to 
flight !"  Moreover,  he  was  in  the  midst  of  a  great  reform. 
He  had  opened  the  temple  and  greatly  beautified  it.  He 
had  restored  the  Passover  feast,  which  had  passed  into 
utter  disuse.     The  pilgrims  were  nov/  wending  their  way 


78  THE   GOSPEL   OF   GLADNESS. 

from  all  directions  towards  Jerusalem  to  worship  God. 
He  had  destroyed  the  serpent  idol,  crying,  "  Nehushtan ! 
It  is  a  brazen  thing !"  He  had  restored  the  Psalter  to  its 
place  in  public  worship  and  had  arranged  a  canon  of  the 
Scriptures.  "Now,  Lord,  spare  me,"  he  prayed,  "until  I 
shall  finish  my  work  !"  It  is  much  to  be  feared  that  many 
supplications  for  healing  are  made  with  no  good  reason  to 
sustain  them.  Why  should  a  useless  life  be  lengthened  ? 
Why  should  a  sinner,  dying  in  his  sins,  be  spared  by  a 
gracious  God  who  foresees  that  recovery  must  simply 
mean  the  deepening  of  his  shame  and  the  darkening  of  his 
doom  ?  If  any  among  us  is  afflicted  with  any  malady  let 
him,  before  he  asks  for  recovery,  be  sure  that  he  can 
give  a  valid  reason  why  he  should  desire  it  or  the  Lord 
grant  it. 

Then,  too,  a  prayer  for  healing  must  pay  deference  to 
the  use  of  mea7is.  This  is  in  the  line  of  common  sense. 
The  king,  having  made  known  his  desire  to  God,  called 
upon  his  physicians  to  do  their  best  for  him.  The  rem- 
edy used  was  a  poultice  of  figs,  the  usual  application  for  a 
virulent  ulcer  in  those  days.  In  case  of  desperate  illness 
let  us  also  pray  and  send  for  the  doctor.  Faith  without 
works  is  dead.  Had  a  "  Christian  Scientist "  been  pres- 
ent in  the  sick-chamber  of  Hezekiah  when  the  physician 
applied  the  fig-poultice,  he  would  in  all  likelihood  have 
pronounced  him  a  fool ;  but  if  Solomon  had  been  there 
and  expressed  his  mind,  he  would  probably  have  said  that 
there  was  indeed  a  fool  on  the  premises,  but  it  was  not 
Hezekiah.  Rehgion  should  go  with  common  sense.  If  a 
man  pray  for  bread  shall  he  expect  the  Lord  to  put  a  loaf 
in  his  hands  ?  Nay,  rather,  the  Lord  will  strengthen  his 
sinews,  give  him  a  spade,  and  say,  "  Go  dig  and  earn 
your  bread."  As  a  rule,  the  ansv/er  to  prayer  is  through 
second  causes.      The  most  preposterous  of  dupes  is  the 


A   GENUINE   INSTANCE   OF   FAITH-CURE.        79 

man  who  folds  his  hands,  opens  his  mouth,  and  expects 
the  Lord  to  provide  for  him. 

Now  the  sequel.  Isaiah  had  turned  to  leave  the  sick- 
chamber,  had  reached  the  outer  court  of  the  palace,  when 
a  message  came  from  God.  He  straightway  returned  and 
delivered  it.  "  Thus  saith  the  Lord,  I  have  heard  thy 
prayer,  I  have  seen  thy  tears ;  I  will  heal  thee."  The 
king's  life  was  prolonged  fifteen  years.  His  first  act  was 
to  visit  the  temple,  where  he  offered  up  a  joyous  thanks- 
giving. And  at  once  he  proceeded  to  improve  his  new 
lease  on  life.  He  not  only  continued  the  reforms  which 
he  had  undertaken,  but  "  he  made  a  pool  and  a  conduit 
and  brought  water  into  the  city" — fresh  water  for  the  peo- 
ple of  Jerusalem.     That  was  a  great  thing  to  do. 

But  at  length  the  supplement  of  his  life  was  over,  and 
death  came  after  all.  Did  the  voice  say  again,  "  Set  thy 
house  in  order,  for  thou  must  die  "  ?  Nay,  there  was  no 
need.  He  was  ready  for  the  coming  of  the  King.  Are 
we  ready  ?  A  housewife  expecting  a  guest  would  pre- 
pare her  house  by  sweeping  out  the  last  particle  of  dust, 
leaving  no  spot  on  the  white  curtains,  and  arraying  her- 
self in  her  best  apparel.  There  is  no  telling  ;  perhaps  the 
King  will  come  this  night  to  us.  Let  us  prepare  ourselves 
by  the  cleansing  of  our  souls  from  sin — and  for  this  the 
fountain  is  opened  at  Calvary — and  by  having  our  work 
done. 

While  Dr.  Janeway's  friends  were  about  his  dying 
bed,  praying  for  his  recovery,  he  said,  *'  Keep  me  not 
from  my  crown.  Voices  are  calling,  hands  are  beckon- 
ing. Oh  could  you  but  see  !  Could  you  but  see  what 
I  am  seeing  now !  Keep  me  not  from  my  crown,  good 
friends  !    I  long  to  go.    Come,  Lord  Jesus,  come  quickly  !" 


8o  THE   GOSPEL   OF   GLADNESS. 


<<  T  -r^  » 


IF"  AND  "WHY?" 


"So  Ahab  sent  unto  all  the  children  of  Israel,  and  gathered  the 
prophets  together  unto  Mount  Carmel.  And  Elijah  came  unto 
all  the  people  and  said,  How  long  halt  ye  between  two  opin- 
ions? If  the  Lord  be  God,  follow  him;  but  if  Baal,  then  fol- 
low him.    And  the  people  answered  him  not  a  word." 

I  Kings  i8:  20,  21. 

Here  was  an  event  of  colossal  importance.  A  con- 
tests of  gods  !  Things  had  been  going  wrong  in  Israel. 
There  was  a  confusion  of  worship.  The  king  was  essen- 
tially a  weak  man,  and  his  consort  was  strong-minded  and 
an  idolatress.  She  had  brought  from  her  Assyrian  home 
the  rites  of  Baal  and  Astarte.  The  high  hills  were  smo- 
king everywhere  with  pagan  sacrifices.  The  people  were 
bewildered.  Whom  were  they  to  worship  as  the  true 
God? 

The  slopes  of  Mount  Carmel  were  thronged  by  the 
multitude  who  had  come  to  witness  the  Lord's  contro- 
versy. Far  below  on  one  side  rolled  the  sea  ;  on  the  other 
was  the  rocky  bed  of  Kishon,  dry  these  many  months 
and  seeming  hke  a  chasm  storm-riven  in  the  earth.  Far 
yonder  was  Esdraelon,  the  ancient  battlefield  of  Israel. 
And  on  all  sides  famine  !  The  leaves  of  the  forest  were 
withered  and  charred.  The  vineyards  and  olive-yards 
were  brown.  The  meadows  were  scorched  as  if  by  the 
fiery  breath  of  some  offended  deity.  It  was  now  three 
years  and  more  since  Elijah  had  suddenly  appeared  in 
the  king's  palace  and  abruptly  said,  **  As  the  Lord  liveth, 
it  shall  not  rain  except  by  my  word."  The  days  passed 
and  the  months,  and  the  heavens  were  as   brass.      No 


*'IF"    and   "  WHY?"  8l 

rain,  no  rising  mists  from  the  Mediterranean,  no  gracious 
morning  dews.  It  was  a  land  of  utter  desolation  that  met 
the  eyes  of  those  who,  gaunt  with  hunger,  looked  off  from 
Carmel's  slopes  that  day. 

The  priests  of  Baal  were  there,  four  hundred  and  fifty 
in  number.  They  represented  the  State  religion.  There 
was  still  among  the  people  a  half-shamed  cHnging  to  the 
worship  of  that  God  who  with  a  stretched-out  arm  had 
brought  them  forth  from  the  land  of  Egypt,  the  house  of 
their  bondage.  It  was  hard  to  forget  the  pillar  of  cloud, 
the  quails,  the  manna,  the  smitten  rock,  the  brazen  ser- 
pent, the  tottering  walls  of  Jericho.  It  was  hard  to  forget 
how  in  Esdraelon  yonder  the  stars  in  their  courses  had 
fought  against  Sisera.  But  it  was  no  easy  matter  to  resist 
the  allurements  of  the  State  religion.  Baal  was  wor- 
shipped with  imposing  rites  and  ceremonies  and  splendid 
processions.  The  new  faith  was  under  the  patronage  of 
the  queen ;  the  courtiers  had  no  alternative  but  to  say, 
"  Baal  is  the  God."  The  people  aped  the  court.  The 
temple  of  Jehovah  was  practically  deserted.  The  shrines 
of  the  Assyrian  deities  were  thronged  with  worshippers. 

To-day  there  was  to  be  a  setdement ;  Baal  and  Jeho- 
vah cannot  both  be  God.  Let  them  defend  their  respect- 
ive claims.  The  Lord's  altar  shall  have  a  bullock,  and 
Baal's  altar  shall  have  a  bullock,  and  the  devotees  of  each 
shall  call  upon  their  deity ;  and  the  God  that  answereth 
by  fire  let  him  be  God.  The  preparations  are  made ;  the 
priests  of  Baal  are  there  in  force,  and  over  against  them  a 
solitary  prophet  of  the  Lord.  Just  before  the  signal  for 
the  controversy  the  prophet  stands  forth  to  admonish 
the  people :  "  How  long  halt  ye  between  two  opinions  ?" 
The  figure  is  that  of  a  bird  hopping  from  twig  to  twig — an 
expressive  picture  of  fickleness  and  indecision.  "  How 
long  halt  ye  between  two  opinions  ?     If  the  Lord  be  God, 

Tlie  Gospel  of  Gladness,  fs 


82  THE   GOSPEL   OF   GLADNESS. 

follow  him ;  if  Baal,  then  follow  him  !"  And  all  the  peo- 
ple answered,  "  It  is  well  spoken." 

It  was  indeed  well  spoken.  And  how  mightily  the 
Lord  vindicated  himself  that  day !  The  priests  of  Baal 
in  the  morning  began  their  cry,  "  O  Baal,  hear  us !"  and 
continued  it  until  the  sun  had  crossed  mid-heaven. 
Hoarse  and  frenzied,  they  still  called  upon  their  idol;  but 
there  was  no  voice  nor  any  that  regarded.  The  hollow 
caves  and  beetling  cliifs  returned  their  cry,  ''  O  Baal,  hear 
us  !"  As  the  day  wore  on,  the  prophet  of  the  Lord  stood 
forth  and  taunted  them  with  rude  and  merciless  irony. 
**  Cry  aloud,  for  he  is  a  god !  Either  he  is  on  a  chase, 
or  upon  a  journey,  or  engaged  in  conversation,  or,  perad- 
ventare,  he  sleepeth  and  must  be  awaked !"  Still  they 
persisted  in  their  vain  entreaties  until  the  sun  sank  to- 
wards the  western  sea,  as  if  to  symbolize  the  discomfiture 
of  the  fire-god.  Then  Elijah  stood  forth  in  the  presence 
of  the  multitude  and  made  his  simple  prayer,  "  O  God  of 
my  fathers,  hear  me  this  day  and  let  all  the  people  know 
that  thou  art  God !"  There  was  a  moment  of  breathless 
silence.  Then  it  came — a  blazing  fleece  out  of  heaven ! 
Nearer,  nearer,  until  it  fell  upon  the  altar.  It  consumed 
the  bullock ;  it  consumed  the  stones  of  the  altar ;  it  lapped 
up  the  water  in  the  trenches.  Silence  for  a  moment  more, 
and  then  a  loud  cry,  "  The  Lord  is  God  !"  Ten  thousand 
voices  caught  it  up  and  ten  thousand  more,  until  there 
was  a  rolling  flood  of  acclamation,  "  The  Lord  is  God !" 
Old  Kishon  heard  it  and  sent  it  rolling  back.  The  rocky 
slopes  and  beetling  cliffs  of  Esdraelon,  that  had  reverbe- 
rated to  many  a  battle  shout,  returned  the  cry.  The  sea 
yonder  was  calmed  as  if  to  listen — "  The  Lord  he  is  the 
God  !     The  Lord  he  is  the  God  !" 

But  if  the  Lord  be  God,  why  do  ye  not  follow  him  ? 

Mark  the  impressiveness  of  the  logic.      There  was  no 


"if"  and  "why?"  83 

evading  it.  So  long  as  any  there  could  remember  the 
scene,  the  dripping  altar,  the  frenzied  priests,  the  quiet 
voice  of  the  prophet,  the  descending  fire,  it  seemed  im- 
possible to  withhold  homage  from  Jehovah  as  the  only- 
living  and  true  God.  He  had  sublimely  vindicated  his 
majesty.  There  was  no  need  of  ever  again  reopening  the 
controversy.  Those  who  returned  from  Carmel  to  their 
homes  said  one  to  another  that  evening,  "  This  has  set- 
tled it  for  ever  and  ever :  the  Lord  alone  is  God."  They 
went  away  convinced.  In  a  month  they  had  measurably 
forgotten !  In  a  year  the  fires  were  kindled  again  upon 
the  high  places  in  honor  of  Baal,  and  the  people  in  cir- 
cling dance  went  round  about  the  altars  worshipping  the 
fire- god ! 

Blame  them  not.  Alas  for  the  fickleness  of  our  human 
nature !  We  are  not  men  and  women,  but  birds  hopping 
from  twig  to  twig.  We  have  seen  the  Lord's  controversy, 
have  marked  the  vindication  of  his  majesty  over  and  over 
again ;  and  our  impressions  have  vanished  "hke  the  snow- 
fall in  the  river."  We  too  have  our  idols,  wealth,  honor, 
and  pleasure,  the  world,  the  flesh,  and  the  devil.  Is  there 
any  god  in  our  pantheon  that  can  help  or  deliver  us? 
They  are  all  put  to  shame  every  day,  yet  we  go  on  ser- 
ving them.  What  have  they  ever  done  for  us?  Have 
they  built  up  character  ?  Have  they  relieved  suffering  ? 
Have  they  dispelled  ignorance?  Have  they  helped  or 
gladdened  the  troubled  soul  ?  Have  they  made  the  world 
better  in  any  way?  "  O  Baal,  hear  us  !"  but  there  is  no 
voice  nor  any  that  regardeth  !  And  still  we  go  on  kiss- 
ing our  hands  and  devoting  our  lives  to  our  blind  and 
helpless  idols. 

If  the  Lord  be  God,  why  do  we  not  follow  him  ?  Here 
are  two  suggestive  words,  "  if"  and  "  why." 

"If  the  Lord  be  Godr     But  there  is  no  if. 


84  THE   GOSPEL   OF   GLADNESS. 

(i.)  There  is  no  if  in  nature.  Stand  in  the  solitude 
and  cry  aloud,  "  O  Jehovah,  answer  me  if  thou  art  God  !" 
and  mark  how  multitudinous  are  the  voices  that  reply, 
"  The  Lord  he  is  the  God."  The  murmuring  of  brooks, 
the  lapping-  of  sea-waves,  the  rolling  of  the  thunder,  the 
hum  of  the  insects,  the  sweep  of  the  tempest,  the  music 
of  the  spheres — all  everywhere  are  saying,  "  The  Lord  is 
God."  The  heavens  declare  his  glory,  the  firmament 
showeth  his  handiwork.  Day  unto  day  uttereth  speech 
and  night  unto  night  showeth  knowledge  of  him.  There 
is  no  speech  nor  language ;  their  voice  is  not  heard ;  yet 
their  line  is  gone  out  through  all  the  earth  and  their 
words  to  the  end  of  the  world.  Their  "  Hne"  is  gone  forth 
like  an  electric  wire  from  the  central  throne  of  Deity, 
over  which  perpetually  passes  this  message,  "  The  Lord 
is  God." 

A  red  republican  in  Paris  during  the  Reign  of  Ter- 
ror was  telling  in  a  street-corner  group  how  they  were 
going  to  pull  down  the  churches,  to  pull  down  the  cruci- 
fixes and  shrines  and  everything  that  could  perpetuate 
religion,  when  a  peasant  standing  by  said  quietly,  "  You 
must  not  forget,  citizen,  to  pull  down  the  stars."  So  long 
as  there  is  a  star  in  heaven,  a  tree  in  the  forest,  a  brook 
rippling  towards  the  rivers,  or  a  river  rolling  to  the  sea,  so 
long  as  a  bird  sings  or  a  flower  blooms,  so  long  as  there 
is  one  grass-blade  left  in  the  meadows,  there  will  be  an 
oracle  through  which  a  voice  will  proclaim,  "  The  Lord 
he  is  the  God." 

(2.)  There  is  no  if  in  providence.  In  history  every- 
where there  is  a  power  that  makes  for  righteousness. 
Time  is  a  shuttle  flying  to  and  fro  and  casting  the  threads 
in  and  out,  red  and  purple  and  golden — blood  of  battle- 
field, glory  of  the  blessed  times  of  peace ;  and  the  theme 
of  the  pattern  is  the  Triumph  of  Goodness.     Who  sits  at 


"if"  and  "why?"  85 

the  loom  ?    Looms  do  not  weave  without  a  weaver.    "  The 
fool  hath  said  in  his  heart,  There  is  no  God." 

"He  works  in  all  things;  all  obey 
His  first  propulsion  from  the  night. 
Wake  thou  and  watch.    The  world  is  gray 
With  morning  light." 

(3.)  There  is  no  if  in  grace.  The  story  of  redemption 
is  eloquent  of  God.  If  for  Carmel  we  read  Calvary,  we 
have  the  very  consummation  of  the  Lord's  controversy. 
There  was  the  great  theistic  argument.  The  sacrifice  was 
laid  upon  the  altar.  It  was  not  the  voice  of  a  solitary 
prophet  but  of  a  ruined  race  that  cried,  "  O  God  of  our 
fathers,  hear  us,  and  let  us  know  that  thou  art  God!" 
Then  the  fire  fell,  the  fire  of  divine  justice,  and  consumed 
the  sacrifice.  As  it  is  written,  "  He  was  made  a  whole 
burnt-offering  for  us."  The  angels  of  heaven  who  had 
leaned  upon  their  harps  and  waited  for  the  stupendous 
denouement  must  have  shouted  when  it  was  finished, 
"  Who  is  like  unto  our  God,  glorious  in  holiness,  fearful 
in  praises,  doing  wonders  ?"  Never  on  earth  was  seen 
such  a  demonstration  of  Jehovah's  power.  There  is  no  if 
in  grace.     It  is  setded  for  ever  that  Jehovah  is  the  God. 

What  then  ?  Why  do  ye  not  follow  him  f  This  is  the 
answerless  question.  There  are  pretexts  innumerable  and 
subterfuges  and  makeshifts,  but  no  man  can  present  a  valid 
excuse  for  withholding  his  love  and  service  from  the  true 
God.  All  excuse  will  be  put  to  shame  in  the  judgment. 
"  The  hail  shall  sweep  away  the  refuges  of  Hes." 

It  would  be  vain  and  superserviceable  to  canvass  the 
frivolous  subterfuges  ;  their  name  is  legion.  A  few  by 
way  of  illustration  must  answer. 

There  are  those  who  plead  honest  doubt.  But  this  is 
rarely  sincere.  An  honest  doubter  is  not  contented  until 
he  has  moved  heaven  and  earth  to  resolve  his  doubt.     It 


86  THE   GOSPEL   OF   GLADNESS. 

is  related  of  Zaid,  the  sage  of  Mecca  who  had  broken 
with  the  national  religion,  that  he  stood  with  his  back  to 
the  temple  crying,  "  If  I  knew  thee  I  would  worship  thee  ; 
but  alas,  I  know  thee  not."  Thus  day  after  day  he  pros- 
trated himself  and  moistened  the  ground  with  his  tears. 
So  if  honest  doubt  is  really  in  our  way,  so  important  are 
the  issues  involved  in  these  spiritual  problems  we  must  be 
upon  our  knees  continually  until  we  have  settled  it.  We 
must  be  agonizing  to  rid  ourselves  of  it. 

There  are  others  who  plead  a  want  of  feeling.  This 
again  is  quite  invalid ;  nor  would  it  be  advanced  in  any 
other  than  the  province  of  religious  things.  The  question 
is  not  one  of  feeling  but  of  fact.  If  a  grocer  were  to  pre- 
sent his  bill  to-morrow  and  you  should  answer,  "  I  recog- 
nize the  justice  of  this  claim,  but  I  have  no  feeling  about 
it ;  I  somehow  fail  to  apprehend  it,  and  therefore  I  refuse 
to  settle  it,"  men  would  pronounce  you  akin  to  a  fool.  So 
I  say  the  question  of  feeling  does  not  affect  the  case.  This 
lethargy,  this  listlessness,  is  greatly  to  be  lamented ;  but 
the  thing  to  be  attended  to  immediately  is  duty.  Duty  is 
a  debt,  a  debt  to  God.  If  the  Lord  be  God  it  is  your 
duty  to  follow  him ;  and  an  honest  man  will  pay  his  hon- 
est debts. 

Or  possibly  you  desire  time  for  deliberation.  This 
also  is  a  delusion  and  a  snare.  You  have  had  time 
enough.  If  ten  years  were  given  you  what  would  you  do 
with  them  ?  Would  you  settle  the  problem  of  the  Trin- 
ity, of  the  Incarnation,  of  the  divine  decrees  ?  Would 
you  be  any  nearer  to  an  acceptation  of  the  fundamental 
truths  of  personal  sin  and  a  glorious  Saviour?  The  plea 
for  further  time  is  practically  no  more  nor  less  than  sinful 
procrastination.  What  you  need  is  not  more  reflection, 
but  a  moving  of  your  stubborn  will.  And  in  the  mean- 
time every  moment  of  delay  is  a  distinct  violation  of  the 


''if"  and  "why?"  87 

divine  law;  for  indecision  is  at  this  moment  decision 
against  God. 

Thus  there  is  no  if  with  reference  to  the  Godhood  of 
Jehovah,  and  there  is  no  why  as  to  our  refusal  to  honor 
him.  The  most  unreasonable  thing  in  the  world  is  the 
withholding  of  the  soul's  homage  from  the  true  God.  The 
truth  is,  "  The  god  of  this  world  hath  blinded  the  eyes  of 
them  which  believe  not,  lest  the  light  of  the  glorious  gos- 
pel of  Christ,  who  is  the  image  of  God,  should  shine  unto 
them." 

It  is  not  for  me  to  say  that  this  is  the  moment  on 
which  depends  your  eternal  destiny.  But  it  may  be.  The 
wise  thing  to  do  is  to  cut  the  Gordian  knot.  If  you  have 
been  waiting,  hesitating,  procrastinating,  there  is  at  this 
moment  before  you  a  distinct  possibility  of  beginning  the 
service  of  Jehovah  and  so  entering  upon  spiritual  and 
eternal  life.  If  you  are  persuaded  that  the  God  who  has 
manifested  his  grace  on  Calvary  in  giving  his  only-begot- 
ten and  well-beloved  Son  to  die  for  us  is  the  only  Hving 
and  true  God,  it  behooves  you  as  reasonable  and  right- 
minded  men  to  set  out  forthwith  to  follow  him. 

The  most  miserable  man  in  all  the  multitude  who  shall 
turn  away  from  the  great  assize  to  dwell  in  endless  night 
will  be  that  one  against  whom  sentence  is  passed,  "  He 
knew  his  duty  and  did  it  not."     Be  wise  therefore  to-day. 


88  THE   GOSPEL  OF  GLADNESS. 

THE 

RIGHT  OF  A  MAN    BEFORE 
THE  FACE  OF  GOD. 

"  He  will  not  turn  aside  the  right  of  a  man  before  the  face  of  the 
Most  High."     Lam.  3:35. 


The  question  of  human  rights  has  from  the  beginning- 
held  a  prominent  place  in  courts  and  councils  and  on  bat- 
tlefields. The  most  notable  events  of  history  are  such  as 
mark  the  progress  of  this  controversy.  Runnymede  was 
a  milestone;  the  Reformation  was  another;  Waterloo 
another.  The  nearest  approach  to  a  formal  settlement  of 
the  question  thus  far  was  when  our  fathers  issued  the  civil 
manifesto,  "  All  men  are  created  free  and  equal  and  with 
certain  inalienable  rights." 

These  rights  which  the  individual  holds  in  relation  to 
his  fellow-men  are  intangible  things,  but  they  are  infinitely 
worth  striving  for  and  defending.  We  think  the  more  of 
St.  Paul  because  he  stood  upon  his  rights  at  Philippi. 
The  magistrates  had  commanded  him  to  be  beaten  and 
cast  into  the  inner  prison.  While  he  sat  there  in  the 
night,  his  feet  fast  in  the  stocks,  strange  things  happened, 
so  that  in  the  morning  the  magistrates  were  constrained 
to  give  orders  for  his  release.  But  to  their  consternation 
the  man  refused  to  go.  Paul  insisted  on  his  rights.  He 
fell  back  on  the  Lex  Porcia  which  forbade  the  scourging 
of  a  Roman.  "  They  have  beaten  us  openly  and  uncon- 
demned,  and  Imve  cast  us  into  prison,  being  Roman  citi- 


THE   RIGHT   OF  A   MAN   BEFORE   GOD.  89 

zens,  and  now  do  they  thrust  us  out  privately  ?  Nay,  but 
let  them  come  and  take  us  out."  And  so  the  magistrates 
did,  and  we  respect  Paul  for  the  position  which  he  took 
that  day. 

It  is  not,  however,  to  the  rights  of  a  man  with  respect 
to  his  fellow-men  that  we  now  direct  our  thought,  but  to 
his  rights  before  the  face  of  God.  There  is  a  general  im- 
pression that  God  does  as  he  pleases  without  any  refer- 
ence to  sanctions  or  immunities  of  ours.  This,  however,  is 
far  wide  of  the  truth.  God  is  never  arbitrary.  Shall  not 
the  Lord  of  all  the  earth  do  right  ?  In  the  long  run,  when 
we  review  his  dealings  with  us  from  the  standpoint  of 
eternity,  we  shall  see  that  his  waj^s  were  just  and  righteous 
altogether. 

I.  One  of  our  rights  with  respect  to  God  is  life.  This 
is  a  natural  right.  It  is  written  that  when  God  created 
man  he  breathed  into  his  nostrils  the  breath  of  life  so  that 
he  became  a  living  soul.  In  this  particular  man  was  cre- 
ated in  the  divine  Hkeness.  His  life  was  like  a  spark  thrown 
off  from  the  infinite  life  of  Deity.  It  is  impossible,  there- 
fore, to  think  of  annihilation  or  of  "  conditional  immortal- 
ity "  in  connection  with  him. 

The  doctrine  of  immortality  is  not  seriously  questioned 
by  thoughtful  men.  It  is  a  striking  coincidence  that  the 
two  most  dramatic  soliloquies  in  English  Hterature  are 
both  concerned  with  this  truth.  "  To  be  or  not  to  be  " 
was  not,  after  all,  the  real  question  that  confronted  the 
melancholy  Dane.  It  was,  rather,  how  to  meet  the  end- 
less life. 

"  To  die,  to  sleep. 
Perchance  to  dream  !    Ay,  there  's  the  rub. 
For  in  that  sleep  of  death  what  dreams  may  come, 
When  we  have  shufBed  off  this  mortal  coil, 
Must  give  us  pause." 


90  THE   GOSPEL   OF   GLADNESS. 

In  like  manner  Cato,  sitting  in  a  meditative  attitude 
with  a  disquisition  on  "  Immortality  "  upon  his  knees  and 
a  drawn  sword  on  the  table  before  him,  speaks  thus : 

"  The  soul,  secure  in  its  existence,  smiles 
At  the  drawn  dagger  and  defies  its  point. 
The  stars  shall  fade  away,  the  sun  himself 
Grow  dim  with  age  and  nature  sink  in  years  ; 
But  thou  shalt  flourish  in  eternal  youth 
Unhurt  amidst  the  war  of  elements. 
The  wreck  of  matter,  and  the  crush  of  worlds." 

Our  life  is  the  only  created  thing  in  the  universe  that 
has  not  in  it  the  seed  and  certainty  of  death.  An  oak 
may  resist  the  storms  of  a  thousand  years,  but  it  falls  at 
last.  Our  bodies  are  never  free  from  disease  ;  it  is  only  a 
question  of  time  when  each  shall  return  to  the  dust  as  it 
was.  But  the  soul  has  in  it  no  seeds  of  decay.  Its  eyes 
never  grow  dim,  its  blood  does  not  stagnate,  and  when- 
ever the  query  is  propounded,  "  If  a  man  die,  shall  he  live 
again?"  its  answer  is  instant,  "  I  shall  live  and  not  die!" 

II.  The  second  of  our  rights  before  God  is  freedom. 
This  again  is  a  natural  right.  It  belongs  to  us  by  virtue 
of  the  fact  that  God  created  us  in  his  own  likeness.  How 
he  could  have  done  this  without  giving  us  each  a  sover- 
eign will,  is  unthinkable.  To  be  like  God  I  must  have  a 
will  and  an  unhindered  right  to  exercise  it. 

In  this  again  man  is  unique  among  all  created  things. 
The  sun  goes  forth  out  of  its  chambers  in  the  morning  to 
run  its  race,  and  has  no  alternative.  God  speaks  and  it 
obeys.  The  sea  rolls  to  and  fro  as  He  directs.  "  Thus 
far  shalt  thou  come  and  no  farther ;  and  here  let  thy 
proud  waves  be  stayed."  But  to  you  and  me  he  says, 
"  Thou  shalt,"  and  if  I  please  I  may  make  answer,  "  I 
will  not."  If  he  would  win  me  he  must  reason  with 
me.     If  he  would  capture  me  he  must  draw  me  with  the 


THE   RIGHT   OF  A   MAN   BEFORE   GOD.  9I 

cords  of  a  man.  The  two  great  moral  symbols  of  the 
Scriptures  are  the  Decalogue  and  the  Sermon  on  the 
Mount ;  and  each  of  these  is  set  before  us  not  merely 
with  an  ipse  dixit,  but  on  rational  grounds.  "  I  am  the 
Lord,  thy  God,  which  have  brought  thee  out  of  the  land 
of  Egypt,  out  of  the  house  of  bondage.  Therefore  thou 
shalt  have  no  other  gods  before  me."  In  like  manner  the 
Sermon  on  the  Mount  closes  with  a  distinct  concession 
that  a  man  may  disregard  the  divine  injunction,  though  to 
his  eternal  and  irremediable  ruin.  As  it  is  written,  **  There- 
fore whosoever  heareth  these  sayings  of  mine  and  doeth 
them,  I  will  liken  him  unto  a  wise  man,  which  built  his 
house  upon  a  rock  :  and  the  rain  descended  and  the  floods 
came  and  the  winds  blew  and  beat  upon  that  house,  and 
it  fell  not ;  for  it  was  founded  upon  a  rock.  And  every 
one  that  heareth  these  sayings  of  mine  and  doeth  them 
not,  shall  be  Hkened  unto  a  foolish  man,  which  built  his 
house  upon  the  sand ;  and  the  rain  descended  and  the 
floods  came  and  the  winds  blew  and  beat  upon  that  house, 
and  it  fell :  and  great  was  the  fall  of  it." 

It  thus  appears  that  God  has  so  ordered  things  as 
not  to  interfere  with  the  exercise  of  our  freedom.  We 
drive  our  oxen  with  a  whip,  but  we  ourselves  as  rational 
beings  are  divinely  led  as  with  leading  strings.  "  Come 
now,  saith  the  Lord,  let  us  reason  together :  though  your 
sins  be  as  scarlet,  they  shall  be  as  white  as  snow ;  though 
they  be  red  like  crimson,  they  shall  be  as  wool." 

If,  notwithstanding  his  goodness,  we  persist  in  sin,  he 
can  only  sufler  us  to  have  our  way.  "  Ye  will  not  come 
unto  me  that  ye  might  have  life."  "  O  Jerusalem,  Jeru- 
salem, how  often  would  I  have  gathered  thy  children  to- 
gether, even  as  a  hen  gathereth  her  chickens  under  her 
wings,  and  ye  would  not !" 

III.  We  are  entitled  to  the  full  benefit  of  the  moral 


92  THE   GOSPEL   OF   GLADNESS. 

law.  This  also  is  a  natural  right.  We  are  normal  beings. 
As  God  himself  is  the  source  and  centre  of  law,  so  we, 
being  made  in  his  likeness,  are  made  under  law ;  and  we 
may  claim  all  the  benefits  and  privileges  of  it.  No  inferior 
creature  has  a  similar  prerogative.  The  stocks  and  stones 
are  not  so.  The  vegetable  and  animal  kingdom  have  no 
relation  to  moral  distinctions.  The  fig-tree  that  was 
cursed  by  the  Son  of  God  and  withered  away  was  not 
wTonged  and  could  make  no  complaint  against  him,  for  it 
was  wholly  outside  the  province  of  the  moral  law.  We, 
however,  as  God's  children,  have  a  distinct  claim  upon 
him.  If  it  were  conceivable  that  he  should  impose  on  us, 
we  should  have  the  right  to  protest  against  it.  He  could 
not,  however,  impose  upon  us.  There  are  those  who  be- 
lieve in  a  more  or  less  arbitrary  decree  of  election  and  of 
reprobation.  God  is  sovereign,  but  there  is  absolutely 
nothing  unreasonable  in  the  exercise  of  his  sovereign  will. 
When  Nero  pined  for  the  sports  of  the  amphitheatre,  he 
might  at  any  moment  call  for  prisoners  to  be  brought 
from  their  dungeons  and  select  two  victims,  saying,  "  This 
one  to  the  lions  ;  that  one  to  the  gladiator's  sword."  But 
there  is  no  parallel  between  that  and  the  divine  election. 
We  may  not  be  advised  as  to  the  ratioiiale  of  the  eternal 
decree,  but  it  would  be  impious  and  preposterous  to  sug- 
gest that  there  are  not  good  and  sufficient  reasons  be- 
hind it. 

There  is,  however,  little  comfort  in  claiming  these 
privileges  of  the  moral  law.  For  what  is  law  ?  "  The 
soul  that  sinneth,  it  shall  die."  And  what  is  justice? 
Eternal  separation  from  God  and  goodness.  We  are  sin- 
ners, all  alike  under  the  penalty  of  death.  To  stand  upon 
our  rights  just  here  is  to  court  despair.  We  may  have 
law,  we  may  have  justice ;  but  law  and  justice  will  land  us 
in  an  unbroken  and  eternal  night. 


THE   RIGHT   OF  A   MAN   BEFORE   GOD.  93 

In  the  story  of  the  pilgrimage  to  the  heavenly  city 
Bunyan  says,  "  As  I  journeyed  I  lighted  on  a  certain 
place  where  I  laid  me  down  to  sleep,  and  as  I  slept  I 
dreamed.  And  behold,  I  saw  a  man  clothed  in  rags  stand- 
ing with  his  face  turned  from  his  own  house,  and  a  book 
in  his  hand  and  carrying  a  burden  on  his  back ;  and  as  I 
looked  I  saw  him  open  the  book  and  read.  And  as  he 
read  he  wept  and  trembled  ;  and  being  no  longer  able  to 
contain  himself,  he  brake  out  into  a  lamentable  cry,  say- 
ing, '  What  shall  I  do  ?'  " 

IV.  Fortunately  for  us  we  have  another  right,  not  nat- 
ural like  the  foregoing,  but  conferred,  to  wit,  the  right  of 
appeal  from  law  and  justice  to  the  mercy  of  God.  No  one 
among  us  can  presume  to  stand  upon  his  merits.  On  Sir 
Henry  Lawrence's  tomb  at  Lucknow  is  this  inscription : 
"  Here  lies  a  man  who  tried  to  do  his  duty.  May  God 
have  mercy  on  his  soul !"  If  he  tried  to  do  his  duty  why 
did  he  not  ask  for  justice  ?  Because,  no  matter  how  ear- 
nestly he  had  striven  to  live  well,  he  had  made  a  measura- 
ble failure  of  it.  Mercy  therefore  was  Sir  Henry's  only 
hope.  He  is  a  wise  man  who  in  like  manner,  after  doing 
his  best  and  being  mindful  of  his  shortcomings,  casts 
himself  with  an  utter  abandon  on  the  mercy  of  his  God. 

It  has  been  observed  that  this  right  of  appeal  is  a  con- 
ferred right.  It  is  purely  of  grace.  But  once  conferred 
it  is  inalienable.  The  franchise  can  never  be  taken  away 
from  us.  The  covenant  of  grace  is  yea  and  amen.  "  Him 
that  Cometh  unto  Me  " — no  matter  how  scarlet  his  sins — 
"  I  will  in  no  wise  cast  out." 

Observe  again,  this  right  is  the  purchase  of  the  Sa- 
viour's blood.  But  for  his  atoning  work  it  could  not, 
consistently  with  justice,  have  been  conferred  upon  us.  As 
it  is  written,  *'  What  the  law  could  not  do,  in  that  it  was 
weak  through  the  flesh,  God,  sending  his  own  Son  in  the 


94  THE  GOSPEL  OF  GLADNESS. 

likeness  of  sinful  flesh  and  for  sin,  condemned  sin  in  the 
flesh,  that  the  righteousness  of  the  law  might  be  fulfilled 
in  us." 

And  once  more,  observe  that  this  right  is  conditioned. 
It  is  conditioned  upon  the  exercise  of  faith  in  Jesus  Christ. 
A  man  may  do  as  he  pleases  about  exercising  this  faith, 
but  in  default  of  it  he  Hves  obviously  under  the  law 
and  must  take  the  consequences.  Not  all  are  to  be  re- 
freshed by  the  water  of  life,  but  "  whosoever  will."  A  for- 
eigner coming  to  our  country  receives  the  elective  fran- 
chise on  condition  of  naturalization.  In  case  he  does  not 
pass  through  the  formalities  necessary  to  receive  it  he  may 
live  next  door  to  the  polls,  have  a  ballot-box  in  his  house, 
be  familiar  with  all  the  principles  of  our  Constitution  and 
regarded  as  a  sage  in  political  science ;  but  there  is  one 
thing  which  he  cannot  possibly  do — he  cannot  vote.  So 
you  may  be  a  pew-holder  in  the  church,  have  a  Bible  on 
your  table,  be  able  to  repeat  the  Catechism  backwards 
and  talk  theology  like  a  professor  of  polemics ;  but  if  you 
do  not  accept  the  gospel  of  Jesus  Christ  by  an  appropri- 
ating and  obedient  faith,  you  never  can  become  a  citizen 
of  the  commonwealth  of  God.  Here  is  an  answer  to  the 
query,  *'  Why  are  not  all  saved  by  the  atonement  of  the 
cross  ?" 

"  Though  God  be  good  and  free  be  heaven, 

No  force  divine  can  love  compel, 
And  though  the  song  of  sins  forgiven 

May  sound  through  deepest  hell, 
The  sweet  persuasion  of  His  voice 

Respects  thy  sanctity  of  will. 
He  giveth  day  ;  thou  hast  thy  choice 

To  walk  in  darkness  still." 

Two  closing  thoughts.  First.  Salvation  is  within  the 
reach  of  every  man.     You   may  be  saved  if  you  will. 


THE   RIGHT   OF  A   MAN   BEFORE   GOD.  qJ 

When  God  said,  "  Ho,  every  one  that  thirsteth,  come  ye 
to  the  waters,"  he  meant  it.  When  he  said,  "  Him  that 
Cometh  unto  me  I  will  in  no  wise  cast  out,"  he  meant  it. 
Second.  You  may  be  lost.  It  is  easy  to  fall  short  of  ever- 
lasting life.  The  grace  of  God  is  a  slender  thread  let 
down  from  heaven.  A  man  may  easily  push  it  aside  and 
pass  on.  But  in  that  case  eternity  will  be  full  of  regret. 
The  most  important  thing  an  immortal  soul  ever  does  in 
this  world  is  to  exercise  the  power  of  choice  with  respect 
to  the  spiritual  life.  We  must  choose ;  God  cannot  choose 
for  us.  Each  for  himself  must  mark  out  his  own  path 
through  the  eternal  ages.  God  help  us  to  set  our  faces 
heavenward ;  and  may  he  minister  unto  us  at  the  last,  for 
Jesus'  sake,  an  abundant  entrance  into  the  kingdom  of  his 
grace 


96  THE   GOSPEL  OF   GLADNESS. 


PAUL  AT  ATHENS 


"Then  Paul  stood  in  the  midst  of  Mars'  Hill  and  said:—' 
Acts  17:22. 


Milton  characterized  Athens  as  the  "eye  of  Greece, 
mother  of  arts  and  eloquence."  No  man  of  ordinary- 
taste  and  culture  could  stand  in  the  midst  of  its  glories 
without  a  feeling  of  aesthetic  enthusiasm.  Yet  Paul  was 
moved  only  by  an  intense  pity  and  indignation.  Yonder 
was  the  Parthenon,  beautified  by  the  skill  of  Phidias  and 
Praxiteles.  Yonder  the  Areopagus,  crowed  with  its  co- 
lossal image  of  Mars ;  here  were  the  famous  schools  of 
philosophy  by  the  Ihssus.  On  every  hand  were  images 
of  gods  and  heroes.  Pliny  says  there  were  three  thou- 
sand such  efhgies  here.  It  was  a  proverb,  "  There  are 
more  gods  than  men  in  Athens."  The  apostle  possibly 
walked  down  the  Street  of  Hermes  where  a  winged  figure 
adorned  the  front  of  every  home,  or  along  the  Avenue  of 
Tripods,  lined  on  every  side  with  votive  offerings  given 
by  grateful  athletes  to  the  gods  who  had  helped  them  in 
the  games.  Gods  everywhere:  gods  on  pedestals,  in 
niches,  on  the  corners  of  the  streets — gods  and  demigods, 
good,  bad,  and  indifferent — a  wilderness  of  gods !  And 
the  heart  of  the  apostle  was  moved  within  him  "  as  he 
saw  the  city  wholly  given  to  idolatry."  At  length  he 
mounted  one  of  the  rostrums  in  the  public  square  and  be- 
gan to  speak.  There  was  no  difficulty  in  getting  an 
audience,  for  Athens  was  a  paradise  of  gossips  and  saun- 
terers.  Its  shibboleth  was  "What's  the  news?"  So  they 
gathered  about  him,  men  and  women,  priests  and  philos- 


PAUL  AT   ATHENS.  97 

ophers,  all  sorts  and  conditions  of  people.  And  he  spoke 
to  them  of  Jesus  and  the  Resurrection,  or  as  the  Greeks 
had  it,  Jesus  and  Anastasia — a  pair  of  new  deities.  He 
who  introduced  a  god  into  Athens  was  counted  a  pubhc 
benefactor.  The  interest  of  his  audience  was  thus  en- 
chained at  once.  Presently  they  said,  "  Let  us  go  to  the 
Areopagus  for  a  better  hearing."  So  to  Areopagus  they 
went,  and  the  apostle  preached  a  famous  sermon  there. 

THE  PREACHER   AND   HIS   PULPIT. 

I.  Observe  the  man.  Renan  calls  him  "  the  little  ugly 
Jew."  He  was  stoop-shouldered,  weak-eyed,  and  a  stam- 
merer, but  it  did  not  take  the  Athenians  long  to  discover 
that  there  was  something  in  him,  and  the  world,  through 
all  these  centuries,  has  regarded  him  as  one  of  its  famous 
men.  No  profounder  thinker  or  more  skilful  dialectician 
ever  lived.  He  said  of  himself,  ''  They  tell  me  that  my 
words  are  weighty,  but  my  bodily  presence  is  weak  and 
my  speech  contemptible."  The  man's  power  lay  in  his 
conviction,  and  "  thereby  hangs  a  tale."  In  his  youth, 
while  attending  the  Rabbinical  school,  he  gave  promise 
of  becoming  a  leader  in  his  time.  He  was  a  pupil  of 
Gamaliel,  known  as  "  the  flower  of  the  law."  All  that 
good  blood  and  brilliant  opportunities  could  do  for  him 
was  done.  In  time  he  became  a  zealot  among  his  people, 
was  chosen  to  an  honored  place  in  the  Sanhedrin,  was 
distinctly  in  the  line  of  promotion,  and  great  things  were 
expected  of  him.  Then  came  the  great  sun-burst.  On 
his  way  down  to  Damascus  the  Voice,  which  ever  after 
he  revered  as  his  heavenly  monitor,  spoke  to  him,  and 
life  wa^  never  again  the  same.  Thenceforth  his  will,  heart, 
intellect,  and  conscience  went  out  towards  the  things 
which  he  had  previously  hated.  The  love  of  Christ  con- 
strained him.     So  thoroughly  was  his  moral  nature  revo- 

T!io  Gospel  of  Gliultipea.  '7 


98  THE   GOSPEL   OF   GLADNESS. 

lutionized  that  for  the  name  of  Jesus  Christ,  whom  he  had 
previously  reviled  and  persecuted,  he  cheerfully  surren- 
dered all  the  bright  hopes  of  his  future,  all  high  ambitions 
and  aspirations — laid  everything  at  the  feet  of  his  new- 
Master,  saying,  "  I  no  longer  live,  but  Christ  liveth  in  me." 

II.  Observe  the  pulpit.  It  was  a  fateful  place.  Many 
a  man  had  here  been  devoted  to  death.  On  this  stone 
platform  Demosthenes  had  .stood  and  uttered  forth 
"  breathing  thoughts  in  burning  words."  Here  Socrates 
had  made  his  apology  and  was  doomed  to  drink  the  fatal 
hemlock.  It  was  an  historic  platform.  Facing  it,  on  a 
shelf  of  rock,  stood  the  Temple  of  the  Furies,  and  over  it 
towered  the  Temple  of  Mars.  To  this  place  Paul  brought 
such  a  message  as  it  had  never  heard  before.  He  spoke 
as  an  ambassador  from  the  court  of  heaven,  bringing  a 
message  of  peace  to  troubled  souls.  He  stood  on  the 
*'  Rock  of  Impudence,"  where  criminals  were  wont  to  de- 
fend their  lives.  It  was  not  Paul,  however,  but  his  reli- 
gion, that  was  put  on  trial  that  day.  And  it  has  been  on 
trial  ever  since.  "  The  word  of  the  Lord  is  tried."  Chris- 
tianity has  been  through  the  fires  of  persecution ;  it  has 
withstood  the  assaults  of  criticism  ;  it  has  been  tested  all 
along  the  centuries  in  the  histories  of  nations  and  men. 

We  ourselves  have  put  it  to  the  test  in  the  experience 
ol  our  common  life.  And  everywhere  it  has  withstood 
the  strain.  The  gods  innumerable  whom  the  apostle 
Paul  confronted  in  Athens  have  all  fallen  to  their  faces  on 
the  earth,  and  "  none  so  poor  to  do  them  reverence." 
Mars  has  not  one  worshipper,  nor  great  Athene  whose 
spear  and  shield  glittered  in  the  sun.  The  gods  are 
gone,  all  gone.  And  the  philosophies  of  Athen?  have 
gone  with  them.  Zeno,  Epicurus,  Plato,  are  scarcely 
more  than  names.  But  the  word  of  the  Lord  endureth  for 
ever. 


PAUL  AT   ATHENS.  99 

III.  Observe  the  audience.  Here  were  priests,  doubt- 
less, with  the  names  of  their  deities  worn  as  frondets  be- 
tween their  eyes.  Here  were  philosophers  and  students 
in  their  classic  robes,  representing  all  the  various  schools 
by  the  Ilissus. 

(i.)  Stoics.  These  were  Pantheists,  who  spoke  of  God 
as  "  the  All,"  "  the  Universal  Soul,"  and  other  terms 
familiar  'to  us  in  this  day.  They  thought  of  man  as  an 
exhaladon  from  the  all-pervading  Force  or  Soul  of  the 
Universe,  whose  destiny  was  to  be  absorbed  presently, 
like  a  drop  of  water  in  the  boundless  sea. 

(2.)  Epicureans.  These  were  Materiahsts.  They  said, 
"  Death  ends  all."  And,  inasmuch  as  life  was  circum- 
scribed by  the  narrow  horizons  of  dme  and  sense,  what 
better  could  they  do  than  make  the  most  of  the  present 
hour  ?  Their  aphorism  was,  "  Let  us  eat,  drink,  and  be 
merry,  for  to-morrow  we  die." 

(3.)  Academicians.  These  were  Agnostics:  they 
dreamed  many  things,  but  knew  nothing.  All  their  sug- 
gestions were  advanced  with  a  "  perhaps  "  or  "  it  may  be 
so."  And,  aside  from  these  philosophers,  there  were 
doubdess  others  who  were  eager  to  know  about  eternal 
things,  earnest,  thoughtful,  with  a  great  longing  to  know 
the  truth  and  to  follow  it.  There  were,  moreover,  the 
curiosity-mongers  and  hangers-on  ;  but  all  alike  were  im- 
mortal men  and  women,  made  in  God's  likeness  and  trav- 
elling on  to  his  judgment-bar.  Oh,  Paul,  preach  thy  best ! 
If  thou  believest  in  the  saving  power  of  the  gospel,  then, 
in  God's  name,  proclaim  it  without  fear.  Preach  as  a 
dying  man  to  dying  men,  and  God  help  thee ! 

THE   SERMON  AND    ITS  RESULT. 

IV.  Observe  the  sermon.  Its  exordium  was  exceed- 
ingly felicitous.      Taking    for   his  theme  the   inscripdon 


100  THE    GOSPEL   OF   GLADNESS. 

upon  an  altar  which  he  had  observed  in  the  market-place, 
"  To  the  Unknown  God,"  and  mindful  of  the  multitudi- 
nous shrines,  statues,  and  other  tokens  of  a  religious  spirit, 
the  apostle  began  by  saying,  "  Ye  men  of  Athens,  I  per- 
ceive that  in  all  things  ye  are  exceedingly  devout."  It  was 
a  clever  compliment  at  the  outset  and  gained  him  their 
good-will.  He  announces  his  proposition  thus :  "  God, 
the  unseen,  unknown  God,  him  declare  I  unto  you."  He 
then  proceeds  to  show  how  God,  so  far  from  being  really 
unknown,  has  unveiled  himself  in  many  ways.  We  see 
him  in  creation :  **  He  made  the  world  and  all  things  that 
are  therein."  We  mark  his  providence :  "  In  him  we 
live  and  move  and  have  our  being."  The  preacher  forti- 
fies himself  at  this  point  by  a  quotation  from  one  of  their 
own  poets,  Aratus,  to  wit,  "  We  are  also  his  offspring." 
We  note  his  goodness  also  preeminently  in  his  grace.  He 
has  made  himself  known  in  Jesus  Christ,  and  in  him  has 
brought  life  and  immortality  to  light. 

V.  Observe  the  result.  Paul's  sermon  was  never  fin- 
ished. The  assembly  on  Mars'  Hill  was  abruptly  broken 
up.  But  no  truth  is  ever  spoken  in  vain.  "  For  as  the 
rain  cometh  down  and  the  snow  from  heaven,  and  return- 
eth  not  thither,  but  watereth  the  earth  and  maketh  it  bring 
forth  and  bud,  that  it  may  give  seed  to  the  sower  and 
bread  to  the  eater,  so  shall  my  word  be  that  goeth  forth 
out  of  my  mouth  ;  it  shall  not  return  unto  me  void,  but  it 
shall  accomplish  that  which  I  please,  and  it  shall  prosper 
in  the  thing  whereto  I  sent  it." 

(i.)  It  is  writen  that  "some  mocked."  It  was  easy 
for  these  philosophers  to  make  sport  of  the  stammering 
little  Jew.  It  was  quite  in  their  line  to  point  their  finger 
at  his  grotesque  doctrine  of  the  crucified  God.  The  res- 
urrection and  the  judgment  were  preposterous  to  them. 
The  generation  of  mockers  has  not  passed  away. 


PAUL  AT  ATHENS.  lOI 

(2.)  Others  said,  "  We  will  hear  thee  again."  But  they 
never  did  hear  him  again.  No  doubt  as  they  sauntered 
down  from  Areopagus,  like  modern  congregations,  they 
dissected  the  preacher.  "  That  was  a  clever  opening," 
said  one,  "wherein  he  complimented  our  piety."  "Very 
true,"  said  another,  "and  I  like  his  fervor.  How  he 
warmed  to  his  theme  when  he  spoke  of  the  judgment !" 
A  third  said,  "  He  is  a  master  of  logic.  Did  you  mark 
his  double  syllogism,  *  We  are  God's  offspring,  but  we 
are  living  souls  ;  living  souls  cannot  be  born  of  dead  mat- 
ter :  ergo  God  is  not  a  graven  image  ?  Verily,  the  man 
is  a  dialectician."  "  Yes,  and  a  master  of  literature  as 
well.  What  could  have  been  more  appropriate  than  his 
quotation  from  Aratus  ?"  Thus  they  all  agreed  that  Paul 
was  a  man  of  no  common  power  and  quite  worthy  of 
another  audience.  "  We  will  hear  him  again,"  they  said; 
but  the  time  never  came.  Once  and  again,  Paul  sailed  by 
the  port  of  Athens,  but  that  sermon  was  never  resumed, 
and  the  men  of  Athens  never  looked  into  his  face  again. 
Oh  why  do  people  procrastinate?  Why  do  they  wait 
the  more  convenient  season,  when  the  only  convenient 
season  is  now  ?  Procrastination  is  in  the  nature  of  suicide. 
Men  do  not  mean  to  die ;  they  simply  put  off  beginning 
to  live. 

"  To-morrow  and  to  morrow  and  to-morrow 
Creeps  in  this  petty  space  from  day  to  day 
Till  the  last  syllable  of  recorded  time  : 
And  all  our  yesterdays  have  lighted  fools 
The  way  to  dusty  death." 

There  is  a  Russian  legend  of  a  man  who  intended  to 
build  a  splendid  home.  The  materials  were  brought  and 
all  things  ready,  but  he  put  off  from  time  to  time  the  lay- 
ing of  the  corner-stone,  until  at  length  death  saved  him 
the  trouble,  as  the  legend  puts  it : 


I02  THE   GOSPEL  OF  GLADNESS. 

"And  thus  in  silent  waiting  stood 
The  piles  of  stones  and  piles  of  wood, 
Till  Death,  who  in  his  vast  affairs 
Ne'er  puts  off  things  as  men  do  theirs, 

"  Winked  at  our  hero  as  he  passed. 

*  Your  house  is  finished,  sir,  at  last — 
A  narrow  house,  a  house  of  clay, 
Your  mansion  for  an  endless  day.'  " 

(3.)  "  Howbeit  certain  ones  believed."  Among-  these 
were  Dionysius,  who  is  said  to  have  been  afterwards  a  bishop 
of  Athens,  and  Damaris,  a  woman.  They  listened  to  Paul's 
announcement  of  life  and  immortality  in  Jesus  Christ. 
They  said,  "  This  is  true,  and  it  is  for  me."  We  are  wont 
to  plead  earnestly  in  behalf  of  our  ministers  that  they  may 
have  the  gift  of  tongues.  Might  it  not  be  well  to  pray  for 
a  while  that  the  people  may  have  the  gift  of  ears  ?  There 
are  some  creatures  among  the  lower  orders  in  nature 
whose  auricular  organs  are  so  constructed  that  they  can 
only  hear  the  smaller  sounds.  They  can  detect  the  whis- 
per of  zephyrs,  the  murmur  of  brooks,  the  hum  of  insects  ; 
but  the  roar  of  the  earthquake  or  the  crash  of  heaven's 
artillery  is  nothing  to  them.  In  like  manner  there  are 
some  of  us  who  attend  only  to  the  smaller  sounds  that  are 
heard  on  the  sensual  levels  of  life,  the  call  to  wealth,  to 
pleasure,  to  perishable  honors,  and  cannot  hear  the  voice 
of  heaven  inviting  us  to  duty,  to  right  living,  to  life  and 
immortality.  Oh  for  the  hearing  ear  and  the  understand- 
ing heart ! 

God  speaks  to  every  one  of  us.  He  calls  us  to  pardon 
of  sin  and  to  peace  that  passeth  understanding.  There  is 
life  in  his  word  if  we  will  heed  it.  But  if  we  go  our  way, 
like  the  man  who  seeth  his  face  in  a  glass  and  straightway 
forgetteth  what  manner  of  man  he  was,  it  were  a  thou- 
sand-fold better  had  we  never  heard  it. 


AT  THE  DOOR.  IO3 

AT  THE  DOOR. 

A  NEW-YEAR  MEDITATION. 


"  Why  art  thou  wroth  and  why  is  thy  countenance  fallen  ?  If  thou 
doest  well,  shalt  thou  not  be  accepted  ?  and  if  thou  doest  not 
well,  sin  lieth  at  the  door."     Gen.  4:6,  7. 

Here  is  the  scene.  Two  altars ;  on  one  of  them  a 
lamb  consuming  in  sacrifice,  blood  streaming  down  the 
sides  of  the  altar  and  smoke  ascending-  towards  heaven; 
beside  it  a  man  kneeling  with  upturned  face — a  face  glori- 
fied with  the  joy  of  pardon — and  lips  trembhng  with  praise. 
On  the  other  altar  an  oblation  from  the  fields,  a  sheaf  of 
barley,  a  basket  of  pomegranates,  olives,  clusters  of  grapes, 
a  bloodless  and  unaccepted  gift ;  for  "  without  the  shed- 
ding of  blood  there  is  no  remission  of  sin."  By  this  altar 
a  man  standing  with  a  lowering  face,  hand  clenched,  eyes 
flashing  with  the  fires  of  an  ungovernable  rage.  He  is 
meditating  a  dreadful  deed ;  murder  is  in  his  heart.  At 
the  instant  a  Voice  speaks  to  him  out  of  heaven.  Ah ! 
if  only  he  would  hear  it !  "  Why  art  thou  wroth  and 
why  is  thy  countenance  fallen  ?  If  thou  doest  well,  shalt 
thou  not  be  accepted  ?  and  if  thou  doest  not  well,  sin  lieth 
at  the  door." 

At  the  threshold  of  the  year  we  look  backward  and 
recall  many  a  sad  experience.  The  shadow  of  the  Death- 
Angel,  mayhap,  has  fallen  across  our  threshold ;  hopes 
have  been  crushed,  ambitions  thwarted.  Our  neighbor's 
farm  has  yielded  him  a  hundred-fold  while  ours  has 
brought  forth   naught  but   briers  and   thistles.     Others' 


104  THE   GOSPEL   OF   GLADNESS. 

ships  have  come  back  laden  with  treasure  while  ours 
have  gone  down  far  at  sea.  Shall  we  complain  then? 
Shall  we  murmur  at  Providence  ? 

"  Father,  whate'er  of  earthly  bliss 

Thy  sovereign  will  denies, 
Accepted  at  thy  throne  of  grace 

Let  this  petition  rise  : 
Give  me  a  calm,  a  thankful  heart, 

From  every  murmur  free, 
The  blessings  of  thy  grace  impart 

And  let  me  live  to  thee." 

But  sorrows  and  disappointments  are  not  the  worst. 
We  have  sin  and  shame  to  remember.  The  things  which 
we  should  have  done  we  have  left  undone,  and  the  evil 
that  we  would  not  we  have  done.  If  our  poor  efforts  at 
devotion  have  been  hke  sacrifices  unconsumed  shall  we 
therefore  be  wroth  with  fate  ?  Nay,  let  us  hearken : 
"Why  is  thy  countenance  fallen?  If  thou  doest  well, 
shalt  thou  not  be  accepted  ?  and  if  thou  doest  not  well, 
sin  lieth  at  the  door'^  The  meaning  here  turns  upon  a 
single  v/ord.  The  Hebrew  hattath  is  variously  rendered 
sin,  penalty,  and  sin-offering.  The  three  meanings  which 
are  put  upon  it  all  have  important  lessons  for  us. 

I.  Sin  boweth  at  thy  door.  Here  the  figure  is  that  of 
a  slave  doing  an  obsequious  obeisance.  The  meaning  is 
plain.  The  sins  that  served  us  in  the  old  year  are  ready 
still  to  do  our  bidding.  We  may  follow  in  the  old  paths 
if  we  will.  Our  evil  habits,  passions,  and  appetites,  envy 
and  avarice,  evil-thinking  and  self-gratification,  are  fawn- 
ing retainers  who  now  await  our  further  nod  and  beck. 

We  are  free,  if  we  please,  to  continue  in  our  sins.  Our 
freedom  is  an  awful  thing.  As  children  of  the  infinite 
God  we  have  sovereign  wills.  We  speak  of  our  "  darling 
sins."     We  have  loved  them,  we  love  them  still.     They 


AT  THE  DOOR.  IO5 

have  misled  us  and  deluded  us  and  entrapped  us  and  got- 
ten us  into  trouble  a  thousand  times,  and  still  we  cherish 
them.  Here  again  with  the  opening-  of  the  year  they 
stand  at  our  elbow,  bowing  and  beckoning  like  the  genii 
of  the  Eastern  fairy  tales,  cringing  and  smiling  and  plead- 
ing to  continue  in  our  service.     Shall  they  ? 

The  chances  are  with  them.  Our  natural  bent  is  along 
the  evil  way;  our  hearts  go  out  towards  our  besetting 
sins.  It  is  with  our  frail  nature  as  it  was  with  ^sop's 
garden.  When  his  master  inquired  why  the  weeds  and 
thistles  grew  faster  than  the  more  useful  plants,  the  rude 
philosopher,  leaning  on  his  spade,  answered,  "  I  know  not, 
sir,  unless  it  be  that  the  ground  is  mother  to  the  weeds 
and  only  step-mother  to  the  herbs."  So  our  nature  is 
mother  to  evil  but  only  step-mother  to  the  good.  Where 
fore  we  have  need  to  reinforce  its  infirmity  with  the 
strength  of  God.  To  continue  in  the  sins  of  the  former 
time  is  to  brave  the  danger  of  habituation.  "  His  servants 
ye  are  to  whom  ye  obey."  The  sins  that  come  pleading 
with  obsequious  proffers  of  devotion  are  hiding  under 
their  cloaks  a  writ  of  bondage  and  a  covenant  with  hell. 
In  the  island  of  Innisfallen  at  Killarney  are  the  ruins  of 
the  prehistoric  Abbey  of  St.  Finian.  Through  its  founda- 
tions and  about  its  walls  an  ivy  as  large  as  the  trunk  of 
an  oak  has  forced  its  way.  Time  was  when  the  vine  lifted 
its  modest  head  from  the  soil  and  said,  "  Let  me  twine 
upon  thee,  O  strong  abbey.  I  am  but  a  frail  thing ;  let 
me  cling  to  thee."  And  the  abbey  said,  "  Thou  mayest, 
surely,  if  thou  wilt  shadow  me  from  the  hot  suns  and 
cover  my  infirmities  with  thy  pleasant  verdure."  But  as 
time  passed  and  the  vine  thrust  its  fingers  into  nooks  and 
crannies  and  displaced  stones  and  mortar,  the  abbey  said, 
"  Thou  art  clinging  too  fast ;  loose  thy  hold  !  Thou  art 
sapping  my  strength."     But  the  ivy  laughed,  "  Not  I ! 


I06  THE   GOSPEL   OF   GLADNESS. 

not  I !"  And  stone  was  riven  from  stone  until  the  struc- 
ture was  in  ruins.  It  is  ever  dangerous  to  retain  an  un- 
holy servitor.  Sin  grows  upon  us  as  time  passes.  The 
darling  sin,  kissed  and  caressed  like  an  infant,  soon 
reaches  a  colossal  stature  and  ultimately  commands  us. 
It  is  a  shop-worn  saying  of  Pope's, 

"Vice  is  a  monster  of  so  frightful  mien 
As,  to  be  hated,  needs  but  to  be  seen. 
Yet  seen  too  oft,  familiar  with  her  face, 
We  first  endure,  then  pity,  then  embrace." 

It  is  in  pursuance  of  the  same  thought  that  the  apostle 
James  sets  forth  the  genealogy  of  death :  A  man  is 
tempted,  he  says,  when  he  is  drawn  away  by  his  own  de- 
sire and  enticed ;  "  then  when  desire  hath  conceived  it 
bringeth  forth  Sin,  and  Sin  when  it  is  finished  bringeth 
forth  Death." 

II.  A  second  rendering  oi  haitath  is  penalty  :  "  If  thou 
doest  not  well,  Pejially  is  crouching  at  thy  door^  The 
figure  here  is  of  a  lean  tiger  awaiting  its  prey. 

The  mere  suggestion  of  penalty  is  repellent  to  us. 
We  resent  it.  We  cannot  avoid  the  consciousness  of  sin, 
but  we  prefer  to  waive  all  consideration  of  hell.  The 
word  grates  on  ears  polite.  In  these  days  the  air  is  res- 
onant with  love.  Why  should  we  hearken  to  the  stri- 
dent suggestion  of  retribution  or  of  justice  ?  But  while  we 
stand  here  on  the  borderland  between  the  years  it  will  be 
well  for  us  to  think  for  a  moment  of  this  lean  tiger  that 
crouches  at  our  doors. 

We  are  made  under  the  law  of  retribution.  It  is  in 
the  constitution  of  our  nature.  If  there  were  no  voice 
from  heaven,  if  there  were  no  Bible,  if  God  had  never  in 
any  wise  revealed  the  truth,  we  must  still  believe  that 
penalty  follows  sin.  The  law  is  written  in  our  brain,  in 
our  heart,  conscience,  blood,  and  sinew,  "  The  soul  that 


AT  THE  DOOR.  lO/ 

sinneth  it  shall  die."  Karma  is  a  pagan  doctrine,  but  it 
is  a  precise  fac-simile  of  retributive  justice.  All  the  na- 
tions hold  to  a  corresponding  truth.  The  words  of  Long- 
fellow are  an  echo  from  the  heathen  oracles : 

"  The  mills  of  the  gods  grind  slowly, 
But  they  grind  exceeding  small ; 
Though  with  patience  they  stand  waiting, 
With  exactness  grind  they  all." 

Not  long  ago  a  murderer  was  tracked  to  his  hiding-place 
by  the  blood-drops  which  fell  here  and  there  along  his 
path.  The  officers  followed  the  red  trail,  reached  the 
threshold,  climbed  the  stairway  into  the  attic,  and  there  in 
the  dark  of  the  further  corner  they  found  him  crouching 
and' trembling.  But  there  was  nothing  out  of  the  ordi- 
nary in  that.  Sin  always  leaves  a  red  trail  behind  it; 
and  the  furies  come  more  certainly  than  the  night  follows 
the  day. 

The  part  which  God  takes  in  the  administration  of  re- 
tributive justice  is  distinctly  forensic.  He  puts  his  sanc- 
tion on  a  just  sentence.  When  Cain  fled  from  the  scene 
of  his  brother's  murder  it  was  not  God  who  laid  punish- 
ment upon  him,  though  it  was  to  God  he  cried,  "  My  pun- 
ishment is  greater  than  I  can  bear !"  It  seemed  to  him 
that  a  dreadful  unseen  something  walked  beside  him,  fol- 
lowed after  him,  touched  him.  He  looked  around  quickly : 
nothing  was  there.  He  awoke  with  a  start  in  the  night- 
time all  in  a  clammy  sweat;  he  thought  the  wraith  of 
Abel  was  bending  over  him.  It  was  indeed  an  intoler- 
able burden  that  oppressed  him.  Was  God  then  his  pur- 
suer ?     Nay,  as  Milton  says, 

**  Himself  was  his  own  dungeon." 

God  did  but  suffer  justice  to  have  its  way.  Even  if  it  were 
possible  to  conceive  of  the  universe  and  the  present  order 


I08  THE   GOSPEL   OF   GLADNESS. 

as  existing  without  God,  the  law  of  retribution  would  go 
right  on.  The  doom  of  Belshazzar  was  passed  upon  him 
long  before  the  Hand  wrote  upon  his  palace-wall,  "  Thou 
art  weighed  in  the  balance  and  found  wanting."  That 
phosphorescent  sentence  was  but  the  divine  imprimatur 
put  upon  the  holy  law. 

All  this  is  commonplace — dreadful,  but  purely  com- 
monplace. We  know  that  the  tiger  crouches,  yet  we  per- 
sist in  sin.  We  go  hurrying  along  the  broad  way  despite 
the  beacons  kindled  on  the  heights  and  voices  of  good 
angels  calling  us  to  pause,  until  we  reach  the  chasm  be- 
yond which  Hes  eternal  night.  And  out  of  that  chasm 
comes  a  wail  like  the  soughing  of  the  November  wind  : 
Aion  ton  aionmi — "  For  ever  and  ever !" 

III.  The  third  definition  of  hattath  gives  us  this  ren- 
dering :  ''A  sin-offering  lieth  at  thy  door.^^  And  here  is 
our  most  helpful  lesson.  If  in  the  past  we  have  sinned 
and  come  short  of  the  glory  of  God,  why  should  we  weary 
ourselves  in  vain  lamentation  ?  The  lamb  for  an  offering 
is  at  our  door.  We  may  at  this  instant  be  forgiven ;  we 
may  at  this  instant  enter  into  the  peace  of  reconciliation 
with  God.  The  possibility  of  pardon  is  at  hand.  *'  Say 
not  in  thy  heart.  Who  shall  ascend  into  heaven  to  bring 
Christ  down,  or  who  shall  descend  into  the  deep  to  bring 
up  Christ  again  ?  but  rather,  The  word  is  nigh  thee,  even 
in  thy  mouth  and  in  thy  heart,  to  wit.  If  thou  shalt  con- 
fess with  thy  mouth  the  Lord  Jesus  and  shalt  believe  in 
thy  heart  that  God  hath  raised  him  from  the  dead,  thou 
shalt  be  saved." 

If  a  man  sinned  in  the  olden  time  his  first  thought  was 
of  sacrifice.  "  Go,"  cried  he,  "  bring  a  firstling  of  the 
flock,  for  I  have  sinned  a  great  sin  and  must  needs  expiate 
it."  The  lamb  was  brought  to  the  altar ;  he  saw  it  slain 
and  placed  upon  the  faggots ;  he  noted  the  fire  kindling 


AT  THE  DOOR. 


:o9 


beneath  it ;  he  saw  the  smoke  of  the  oblation  rising  to- 
wards heaven;  and  then  he  sang  his  thanksgiving.  In 
that  rising  smoke  his  guih  seemed  to  be  borne  away  from 
him.  But  all  this  was  a  meaningless  pantomime,  an 
empty  dumb  show,  if  it  did  not  point  onward  to  the  great 
atonement  which  was  to  be  accomplished  in  fujness  of 
time.  The  blood  streaming  down  the  sides  of  this  altar 
spoke  of  the  fountain  that  was  to  be  "  filled  with  blood 
drawn  from  Immanuel's  veins." 

"  Not  all  the  blood  of  beasts 

On  Jewish  altars  slain 
Can  give  the  guilty  conscience  peace 

Or  take  away  its  stain  ; 
But  Christ,  the  heavenly  Lamb, 

Takes  all  our  guilt  away — 
A  sacrifice  of  nobler  name 

And  richer  blood  than  they." 

Let  us  come  therefore  to  the  high  altar  at  Golgotha  and 
hold  converse  with  Him. 

"  Who  art  thou  ?"  we  ask. 

"  I  am  the  Lamb  slain  from  the  foundation  of  the 
world.  Of  me  have  the  prophets  spoken  from  the  begin- 
ning.    It  is  my  blood  alone  that  cleanseth  from  sin." 

"  What  doest  thou  here  ?" 

"I  am  being  wounded  for  thy  transgressions  and 
bruised  for  thine  iniquities,  that  by  my  stripes  thou  may- 
est  be  healed.  By  reason  of  my  Godhood  there  is  in- 
finite virtue  in  the  blood  which  I  am  pouring  forth  for 
thee." 

"  What  then  must  I  do  to  be  saved  ?" 

"  Believe,  only  beUeve.  He  that  beHeveth  on  the  Son 
hath  everlasting  life.  Come  now  let  us  reason  together : 
though   your  sins  are  as   scarlet,  they  shall  be  white  as 


no  THE   GOSPEL   OF   GLADNESS. 

snow;  though  they  be  red  hke  crimson,  they  shall  be  as 
wool." 

Here  is  inexpressible  comfort  and  encouragement  at 
the  opening  of  the  year.  A  guilty  queen  walked  in  her 
sleep  and  remembered,  and  wrung  her  hands  lamenting, 
"  What 's  done  cannot  be  undone  !"  True ;  what 's  done, 
O  friend,  can  never  be  undone;  but  it  can  be  forgiven. 
The  sin-offering  is  at  thy  door.  The  penalty  may  be 
averted,  as  it  is  written,  "There  is  therefore  now  no  con- 
demnation to  them  that  are  in  Christ  Jesus.  Who  shall 
lay  anything  to  the  charge  of  God's  elect  ?  It  is  God  that 
justifieth.  Who  is  he  that  condemneth  ?  It  is  Christ  that 
died ;  yea,  rather  that  is  risen  again,  who  is  even  at  the 
right  hand  of  God,  who  also  maketh  intercession  for  us." 
What's  done  can  be  forgiven;  and,  moreover,  what's 
done  can  be  forgotten.  For  he  has  promised,  "  I  will  re- 
member thy  sins  and  iniquities  no  more."  Lethe  flows 
at  the  foot  of  Calvary.  Therefore,  putting  our  faith  in 
the  atoning  virtue  of  the  great  Sacrifice,  let  us  "  forget  the 
things  which  are  behind,  and  reaching  forth  unto  those 
things  which  are  before,  let  us  press  towards  the  mark  for 
the  prize  of  the  high  calling  of  God  in  Christ  Jesus." 

In  Bunyan's  dream  he  saw  a  solitary  traveller  jour- 
neying with  a  burden  on  his  back.  Tears  flowed  along 
his  cheeks  and  he  groaned  by  reason  of  weariness.  At 
length  he  came  to  a  hill  where  there  was  a  cross,  and  at 
the  foot  of  the  cross  an  open  sepulchre ;  and  as  he  ran  and 
drew  near,  lo  the  burden  was  loosed  from  his  shoulder 
and  it  began  to  fall,  and  so  continued  until  it  rolled  into 
the  sepulchre,  "  and  I  saw  it  no  more."  Then  was  this 
traveller  glad  and  grateful.  He  stood  for  a  while  wonder- 
ing and  scarce  believing.  Then  three  shining  ones  ap- 
peared and  saluted  him,  "  Peace  be  unto  you."  One  of 
them  said,  "Thy  sins  be  forgiven  thee ;"  another  gave 


AT  THE  DOOR.  Ill 

him  a  change  of  raiment;  and  the  third  placed  in  his  hand 
a  parchment  wherein  was  written  his  title  to  a  heavenly- 
mansion.  Then  the  traveller  "gave  three  leaps  for  joy 
and  went  on  singing." 

Thus  have  we  come  to  Calvary  at  the  opening  of  the 
year.  Oh  that  here  our  burdens  might  be  loosed  and 
vanish  from  our  sight !  Oh  that  we  might  hear  the  voices 
of  the  heavenly  visitants  saying,  "  Peace  be  unto  you !" 
Thus  leaving  the  past  behind  us,  let  us  cheerfully  press  on 
towards  the  duties  and  responsibilities  before  us. 

I  wish  you  all  a  happy  New  Year — a  year  of  prosperity 
in  all  things,  but  most  of  all  in  the  things  pertaining  to 
the  kingdom  of  heaven.  I  wish  you  a  year  of  spiritual 
growth,  of  faithful  service,  of  close  communion  with  the 
Master.  I  wish  you  a  pleasant  journey  at  his  side,  your 
hearts  burning  within  you  while  he  opens  unto  you  the 
Scriptures  and  reasons  with  you  along  the  way.  And  so 
continually,  until,  in  company  with  all  the  the  Lord's  ran- 
somed, we  shall  come  at  length  to  Zion  with  songs  and 
everlasting  joy  upon  our  heads. 


112  THE   GOSPEL  OF   GLADNESS. 


LOSING  ONE'S  LIFE. 


"  For  whosoever  will  save  his  life  shall  lose  it;  and  whosoever  will 
lose  his  life  for  my  sake  shall  find  it."     Matt.- 16:25. 

The  key-note  of  the  ministry  of  Jesus  Christ  is  hfe. 
He  came  to  give  Hfe  and  give  it  more  abundantly.  The 
word  is  used  in  a  double  sense.  On  the  one  hand  it  refers 
to  that  higher  life  which  dwells  in  virtue  and  usefulness ; 
on  the  other,  to  the  lower  life  of  self-gratification  which  a 
man  shares  with  his  dog  that  frolics  here  and  there  until 
weary  and  then  counts  it  the  consummation  of  happiness 
to  lie  in  the  shadow  and  gnaw  a  bone.  It  is  of  this  latter 
that  the  poet  Montgomery  wrote, 

"  'T  is  not  the  whole  of  life  to  live 
Nor  all  of  death  to  die." 

It  is  of  the  former  that  Bailey  sang, 

"  We  live  in  deeds,  not  years  ;  in  thoughts,  not  breaths  ; 
In  feelings,  not  in  figures  on  a  dial. 
We  should  count  time  by  heart-throbs.    He  most  lives 
Who  thinks  most,  feels  the  noblest,  acts  the  best." 

Our  Lord  knew  the  higher  life.  He  was  familiar  with 
heaven  ;  he  had  breathed  the  ozone  of  the  celestial  realms. 
He  knew  also  the  lower  life.  In  his  thirty  years  on  earth 
he  mingled  constantly  with  men  who  were  dead  in  tres- 
passes and  sins.  Dead  people  jostled  him  in  the  streets ; 
dead  people  saluted  him  on  the  thoroughfares — men  and 
women  whose  only  life  was  low  and  sensual.  To  breathe 
and  eat  and  sleep  and  make  merry — this  was  the  sum  and 
substance  of  it. 


LOSING   one's   life. 


113 


The  errand  of  Christ  was  to  bring  men  and  women  up 
from  the  lower  to  the  higher  Hfe.  "  I  am  come,"  he  said, 
"  that  ye  might  have  hfe."  ''  I  am  the  Way,  the  Truth, 
and  the  Life."  "  I  am  the  Bread  of  Life."  **  Except  ye 
eat  the  flesh  and  drink  the  blood  of  the  Son  of  Man  ye 
have  no  life  in  you."  "  God  so  loved  the  world  that  he 
gave  his  only-begotten  Son,  that  whosoever  believeth  in 
him  might  have  everlasting  life."  "  Ye  will  not  come 
unto  me  that  ye  may  have  life."  "  And  what  shall  it 
profit  a  man  if  he  gain  the  whole  world  and  lose  his  own 
life  ?  Or  what  shall  a  man  give  in  exchange  for  his  life  ?" 
"I  am  the  Resurrection  and  the  Life ;  he  that  believeth 
in  me,  though  he  were  dead,  yet  shall  he  live ;  and  he 
that  liveth  and  believeth  in  me  shall  never  die." 

The  law  of  the  higher  life  is  set  forth  in  the  passage 
before  us.  On  four  several  occasions  our  Lord  announced 
the  principle,  "  He  that  saveth  his  life  shall  lose  it."  Once 
when  he  was  commissioning  the  twelve  (Matt.  10 :  29-39)  > 
again  when  Peter  remonstrated  with  him  against  the 
necessity  of  his  vicarious  death  (Mark  8 :  27-37) ;  and 
again  when  speaking  of  the  approach  of  the  calamity  of 
Israel  (Luke  17  :  26-33)  ;  and  once  more  when  the  Greeks 
came  to  him  as  the  vanguard  of  the  Gentile  world  (John 
12  :  23-26).  On  each  of  these  occasions  our  Lord  enun- 
ciated with  the  utmost  distinctness  and  solemnity  this  law 
by  which  we  proceed  from  death  to  glorious  immortality : 
"  Whosoever  shall  save  his  life  shall  lose  it ;  and  whoso- 
ever shall  lose  his  life  for  my  sake  shall  find  it." 

L  W/ia^  is  it  to  save  o?ie's  life  f  Jesus  lived  in  an 
age  when  the  multitudes  were  doing  it.  The  shibboleth 
was  Dzini  viviinus,  vivamiis — "  There  is  nothing  better 
for  a  man  than  that  he  eat  and  drink  and  make  merry !" 
This  was  the  highest  good,  the  sum  total  of  life,  and  the 
people  were  making  the  most  of  it. 


Gospu!  of  Glarlness. 


114  THE   GOSPEL   OF   GLADNESS. 

I  have  stood  on  Mount  Tom  when  the  blue  heavens 
seemed  so  vast  and  glorious  that  men  and  things  below 
were  scarcely  in  the  reckoning.  The  farmers  who  were 
swinging  their  scythes  in  the  fields  seemed  like  pigmies. 
The  horses  trudging  along  the  highways  were  no  larger 
than  ants.  From  an  open  carriage  came  sounds  of  laugh- 
ter— how  far  away  it  seemed  !  How  like  Liliputians  were 
they  all !  So  from  his  high  outlook  our  Lord  saw  multi- 
tudes living  within  the  narrow  horizons  of  the  senses, 
toiling  for  shining  dust  or  chasing  thistledown;  souls, 
godlike  and  immortal,  who 

"  For  ever  hastening  to  the  grave, 
Stooped  downward  as  they  ran." 

Som.e  were  striving  for  wealth — getting,  hoarding,  spend- 
ing— as  sordidly  and  recklessly  as  if  this  life  were  all. 
Some  were  intent  on  pleasure,  gratifying  the  senses  with 
delights  that  perish  with  the  using,  crowning  themselves 
with  chaplets  that  would  fade  at  nightfall.  And  some 
were  pursuing  honor,  as  multitudes  are  still  pursuing  it. 
The  number  of  those  who  expect  to  occupy  high  places 
of  authority  is  very  small,  but  those  who  seek  preferment 
or  emolument  of  one  sort  or  another — lovers  of  popular- 
ity, votaries  of  social  position,  solicitants  of  stars  and  gar- 
ters, aspirants  after  preeminence — these  are  legion.  And 
the  realization  of  their  hopes  is,  in  comparison  with  higher 
things,  as  the  mote  in  the  sunbeam  or  as  the  small  dust  of 
the  balance.  These  are  the  pursuits  that  make  up  the 
lower  life ;  these  are  the  things  for  which  men  and  women 
agonize  by  day  and  dream  uneasy  dreams  all  night. 
There  are  people  who  go  about  our  streets  and  alleys 
gathering  rags  and  scraps  of  paper  and  bits  of  broken 
glass.  This  is  their  liveHhood.  "  It 's  a  poor  living,"  we 
say.     Alas,  those  who  live  upon  the  lower  levels  are  rag- 


LOSING  one's    life.  II 5 

pickers  all !  And  such  as  look  down  upon  them  from  the 
heavenly  heights  and  mark  them  mingle  in  low  and  base 
pursuits  must  in  their  hearts  compassionate  them.  "  A 
poor  living  indeed,"  they  say,  "a  wretched  life  at  its  best !" 
Is  it  worthy  of  us,  indeed,  to  amass  the  best  this  world  can 
give  us  ?     Are  the  flotsam  and  jetsam  worth  the  saving  ? 

II.  But  what  is  it  now  to  lose  one's  life — to  lose  it  for 
noble  ends?  Jesus  knew.  He  came  from  heaven  to 
earth  to  cast  away  his  life  for  the  welfare  of  our  ruined 
race.  He  surrendered  all  for  us;  not  otherwise  was  it 
possible  for  him  to  rescue  us.  He  said  distinctly,  "  The 
Son  of  Man  must  needs  be  delivered  up  and  crucified" — 
must  needs  be.  And  with  the  purpose  of  making  this 
necessity  clear  to  his  bewildered  and  remonstrating  disci- 
ples he  said,  "  Except  a  grain  of  corn  fall  into  the  ground 
and  die,  it  abideth  alone ;  but  if  it  die  it  bringeth  forth 
much  fruit."  Here  is  the  great  principle  of  life  proceed- 
ing out  of  death,  of  conquest  born  of  self-sacrifice.  The 
farmer  who  stints  his  seed-corn  is  a  foolish  man.  He  that 
soweth  sparingly  shall  reap  sparingly.  Scatter  the  wheat, 
O  friend,  whether  in  your  own  field  or  God's,  if  you  care 
for  a  golden  harvest  and  loaded  wains  and  bursting  bins. 
This  is  the  word  of  the  Master  to  all  earnest  men  and 
women,  "  If  any  will  come  after  me,  let  him  deny  himself 
and  take  up  his  cross  and  follow  me." 

"  Let  ki?n  deny  himself.''  Here  is  the  first  step  towards 
the  higher  life.  The  Chinese  tell  of  an  old-time  potter 
who  vainly  sought  to  put  a  certain  tint  upon  his  vases, 
until  at  last  in  desperation  he  cast  himself  into  his  furnace: 
then,  when  the  kiln  of  pottery  was  taken  out,  lo  the  exquis- 
ite color  was  upon  it !  It  is  a  true  parable.  The  fairest 
thing  in  our  universe  is  character ;  and  character  never 
puts  on  its  utmost  beauty  until  self  is  wholly  surrendered 
to  secure  it. 


Il6  THE   GOSPEL   OF   GLADNESS. 

"  And  let  Jmn  take  up  his  cross!'  The  cross  is  a  sym- 
bol of  altruism.  Self-denial  is  negative  ;  altruism  is  posi- 
tive. We  save  others  by  sacrificing  ourselves.  This  truth 
finds  its  preeminent  illustration  in  the  story  of  Golgotha. 
"  If  thou  be  the  Christ,"  they  cried,  **  save  thyself;  come 
down  from  the  cross!"  But  he  could  not.  "  He  saved 
others,"  they  tauntingly  shouted ;  "  himself  he  cannot 
save  !"  Alas,  it  was  true  !  A  moral  necessity  was  upon 
him.  If  he  would  save  the  ruined  race,  himself  he  could 
not  save.  And  the  same  constraint  is  upon  us.  The  cross 
has  vast  significance.  It  means  distinctively  the  taking  up 
of  a  painful  service  in  behalf  of  our  fellow-men.  We  serve 
others  and  rescue  the  perishing  just  as  we  enter  into  fel- 
lowship with  our  Saviour's  death  ;  and  so  doing  we  pass 
out  of  the  lower  life  into  the  higher,  out  of  the  sordid  world 
of  self-gratification  into  the  kingdom  of  God.  It  is  thus 
that  we  become  partakers  of  the  divine  nature.  Thus  the 
apostle  said,  "  I  am  crucified  with  Christ ;  nevertheless  I 
Hve ;  yet  not  I,  but  Christ  liveth  in  me." 

''  A7id  let  him  follow  7ner  To  follow  Jesus  is  to  step 
in  bloody  footprints  that  lead  ofttimes  to  the  haunts  of  sin 
and  shame,  mayhap  to  Golgotha,  but  always  at  last  into 
the  spiritual  and  eternal  life.  The  prayer  of  our  Master 
was,  "  Father,  glorify  thyself!"  His  life  was  devoted  to 
the  glorification  of  God.  To  follow  Christ  is  to  give  God 
the  uppermost  place.  He  must  dominate  all  our  powers 
and  rule  in  all  our  tasks  and  pleasures  ;  as  the  sky  over- 
arches the  earth,  so  must  the  thought  of  the  Infinite  One 
canopy  the  soul  of  him  who  follows  after  the  only-begot- 
ten Son  of  God. 

To  live  thus  is  to  be  worthy  of  our  manhood.  We 
were  created  in  the  image  and  after  the  likeness  of  God. 
The  consummation  of  all  worthy  purpose  is  to  return  to 
him.     To  leave  this  out  of  the  reckoning  is  to  be  unwor- 


LOSING   one's   life.  11/ 

thy  of  our  birthright.  When  Themistocles  was  asked 
by  one  of  his  soldiers  why  he  gathered  none  of  the  gold- 
en chains  and  other  spoil  which  the  enemy  had  thrown 
away  in  their  flight,  he  answered,  "  Thou  mayest,  for  thou 
art  not  Themistocles."  A  man  has  made  a  great  stride 
towards  the  noblest  possibilities  of  his  nature  when  he  has 
rightly  conceived  the  thought  of  his  divine  birth  and  has 
heard  God's  voice  calling  him. 

III.  What  is  it  to  find  one's  life  for  ever^  or,  as  else- 
where, to  preserve  it  unto  life  eternal  ?  What  is  that  ?  I 
wish  I  knew.  I  wish  I  could  elucidate  it.  How  easy  to 
say  "  life  eternal,"  but  how  impossible  to  grasp  even  a 
modicum  of  the  meaning  of  it ! 

We  begin  this  higher  life  here  and  now.  We  do  not 
wait  for  a  heavenly  summons  in  order  to  enter  the  king- 
dom of  God.  The  sense  of  pardon,  a  good  conscience, 
the  fellowship  of  the  Spirit,  the  hope  of  glory — these  make 
the  beginnings  of  heaven  on  earth. 

"  Celestial  fruits  on  earthly  ground 
From  faith  and  love  do  grow." 

"  The  life  is  more  than  meat,"  said  the  Master,  "  and  the 
body  is  more  than  raiment.  Why  therefore  should  ye  be 
anxious  as  to  what  ye  shall  eat  or  what  ye  shall  drink  or 
wherewithal  ye  shall  be  clothed  ?  Seek  ye  first  the  king- 
dom of  God  and  his  righteousness,  and  all  these  things 
shall  be  added  unto  you."  To  get  above  the  fret  and 
worry,  the  sordid  cares  of  those  who  have  no  life  beyond 
that  of  the  madding  crowd,  to  have  God's  peace  abiding 
in  one's  heart — this  is  to  dwell  in  the  higher  life,  this  is  to 
be,  here  and  now,  in  the  kingdom  of  God. 

But  hereafter — what  must  it  be  hereafter?  The  life 
everlasting  !  To  have  our  names  written  in  the  book  of 
Life,  to  receive  a  crown  of  Life,  to  drink  from  the  river  of 


Il8  THE   GOSPEL  OF  GLADNESS. 

Life,  to  eat  of  the  tree  of  Life  which  is  in  the  midst  of  the 
paradise  of  God — it  is  not  possible  for  us  to  understand 
the  delectable  things  which  are  concealed  in  these  meta- 
phors. The  pilgrim  in  the  allegory  who  had  escaped 
from  the  City  of  Destruction  and  saw  heaven  in  the  dis- 
tance, ran  with  all  his  might,  despite  the  voices  of  his 
friends  and  kinsmen,  and  as  he  ran  he  thrust  his  fingers  in 
his  ears  and  cried,  "  Life  !     Life  !     Eternal  Life  !" 

The  picture  of  "  The  Temptation  of  Jesus  in  the  Wil- 
derness," by  Ary  Scheffer,  is  criticised  by  many  on  the 
ground  that,  like  Milton  in  *''  Paradise  Lost,"  he  has  made 
Satan  the  more  imposing  figure.  This  however  is  so  only 
to  the  superficial  view.  Christ,  as  you  will  remember, 
stands  on  a  barren  spur  of  the  mountain.  Just  below  him 
is  the  tempter,  a  commanding  presence,  strong  in  every 
nerve  and  sinew.  He  has  just  directed  the  thought  of 
Jesus  to  the  kingdoms  of  this  world  and  offered  them  all 
for  a  single  act  of  homage.  He  seems  to  say,  "  I  know 
thy  purpose.  Thou  hast  come  to  conquer  the  world  by 
dying  for  it.  But  why  shouldst  thou  endure  the  anguish 
of  the  cross  ?  I  am  the  Prince  of  this  world  and  am  pre- 
pared to  abdicate  my  power  on  one  condition.  All  these 
kingdoms  shall  be  thine  if  thou  wilt  fall  dov/n  and  worship 
me  !"  Above  him  stands  the  calm  figure  of  Jesus,  his  face 
marked  by  the  assurance  of  divine  power  and  authority. 
With  a  simple  wave  of  his  hand  he  dismisses  the  alluring 
thought.  At  such  a  price  the  kingdoms  of  this  world 
cannot  tempt  him ;  he  puts  them  all  away.  He  waves 
the  world  aside  and  wins  it !  Thus  may  we  attain  to  the 
highest  by  putting  the  lowest  from  us.  Thus  may  we 
attain  unto  life  by  bidding  our  lower  natures  die  the  death. 
Thus  may  we  spurn  the  world  to  enter  the  kingdom  of 
God. 

Here  is  the  great  problem  after  all,  the  problem  that 


LOSING  one's  life.  I'lg 

confronts  every  earnest  soul,  "  What  shall  it  profit  a  man 
if  he  gain  the  whole  world  and  lose  his  life  ?  Or  what 
shall  a  man  give  in  exchange  for  his  life  ?"  He  that  be- 
lieveth  on  the  Son  hath  life.  And  he  that  liveth  and 
believeth  in  him — oh  blessed,  blessed  immortality  ! — shall 
never  die. 


20  THE   GOSPEL   OF   GLADNESS. 

THE 

BRAZEN  SERPENT, 


"And  as  Moses  lifted  up  the  serpent  in  the  wilderness,  even  so  must 
the  Son  of  Man  be  lifted  up;  that  whosoever  believeth  in  him 
should  not  perish,  but  have  eternal  life."    John  3:14,  15. 

One  night  in  Easter  week  a  man  sat  in  an  upper 
chamber  in  the  city  of  Jerusalem.  It  was  late  and  he  was 
alone.  The  lamp  on  his  wall  burned  dimly.  He  was 
plainly  clad  and  his  hands  were  calloused  with  toil.  It 
was  plain  to  be  seen  that  he  was  a  man  of  the  people.  An 
open  scroll  lay  before  him,  but  he  was  not  reading  it. 
There  was  a  far-away  look  in  his  eyes.  He  was  commun- 
ing with  heaven,  hearing  distant  voices — the  hallelujahs 
of  the  kingdom.  There  was  a  step  on  the  outer  stairway, 
and  a  moment  later  a  visitor  entered.  He  wore  a  garment 
falling  to  his  feet,  a  broad  phylactery  on  his  forearm,  and 
a  frontlet  between  his  eyes  whereon  was  written,  "  Hear, 
O  Israel,  the  Lord  our  God  is  one  Lord  !"  He  was  an 
old  Sanhedrist,  one  of  the  inner  circle  of  Jewish  wise  men. 
What  was  he  doing  here  ?  He  closed  the  door  quickly, 
glanced  backward  to  assure  himself  that  he  was  not  fol- 
lowed, advanced,  and  made  the  customary  salutation. 
The  other  arose,  and  bowing  low,  answered,  "  Peace  be 
unto  you." 

It  was  a  notable  meeting.  And  in  the  interview  that 
followed  there  were  wonders  upon  wonders.  Our  first 
surprise  is  at  the  very  threshold.  For  it  is  passing  strange 
that  Nicodemus  should  have  been  received  at  all.    There- 


THE  BRAZEN   SERPENT.  121 

by  we  know  that  our  Lord  is  willing  to  welcome  the  hum- 
blest and  worst  of  us.  This  man  was  a  moral  coward,  else 
he  would  not  have  come  to  Jesus  under  cover  of  the  night. 
He  feared  the  pointed  finger,  dreaded  to  have  it  known 
that  he  had  visited  the  Nazarene  teacher.  Thrice  only  in 
the  Scriptures  is  Nicodemus  named,  and  always  with  this 
qualification,  "  The  same  came  to  Jesus  by  night."  We 
may  meet  him  some  time  in  the  kingdom  :  but  if  we  do, 
the  angel  who  introduces  us  will  be  likely  to  say,  "  This  is 
Rabbi  Nicodemus,  the  same  who  came  to  Jesus  by  night." 
Despite  his  cowardice,  however,  the  Lord  graciously  re- 
ceived him.  His  motive  was  of  the  lowest ;  he  was  prob- 
ably scourged  thither  by  an  uneasy  conscience,  by  his  fear 
of  the  torments  which  follow  sin.  All  this  was  sufficiently 
selfish,  yet  the  Lord  did  not  reject  him.  Wherefore  we 
conclude  that  there  is  a  welcome  for  all,  even  unto  the 
uttermost.  The  promise  is,  "  Him  that  cometh  unto  me 
I  will  in  no  wise  cast  out."  Let  no  one  hesitate  to  fling 
himself  upon  the  heart  of  this  Jesus ;  his  hands  beckon, 
his  mercy  is  for  all. 

Not  only  was  Nicodemus  admitted  to  an  audience  that 
night,  but  to  him  were  revealed  some  of  the  deepest  and 
sublimest  of  truths.  One  of  these  was  Rege7ieratio7i.  On 
entering  he  saluted  the  Nazarene  prophet  with  a  graceful 
compliment,  *'  Master,  we  know  that  thou  art  a  teacher 
come  from  God ;"  but  under  this  formal  greeting,  deep 
down  in  his  heart  was  a  throbbing  desire  to  know  the  way 
ol  everlasting  life.  Skilled  in  the  art  of  forensic  dissimu- 
lation, he  gave  no  outward  token  of  this  longing ;  but  the 
Lord  saw  it.  At  a  glance  he  saw  the  case  of  Nicodemus 
through  and  through.  And  giving  no  heed  to  his  cour- 
tesy, he  proceeded  straightway  to  the  matter  in  hand :  *'  I 
know  the  purpose  of  thy  heart ;  I  know  thine  aspiration 
after  a  nobler  and  a  better  life.      Verily,  verily  I  say  unto 


122  THE   GOSPEL   OF   GLADNESS. 

thee,  except  a  man  be  born  again  he  shall  not  see  the 
kingdom  of  God."  The  Rabbi  was  bewildered.  He  was 
familiar  with  the  learning  of  the  rabbinical  schools  and  the 
speculations  of  philosophy,  but  this  being  born  again  was 
all  mystery  to  him.  Thus  to-day  there  are  multitudes  of 
learned  men,  professional  men  of  broad  culture  and  liberal 
education,  who  can  scan  their  Virgils  and  quote  from 
Aristode,  but  know  next  to  nothing  about  spiritual  things. 
They  are  blind  as  bats  with  reference  to  those  great  prob- 
lems which  reach  out  unto  the  eternal  world.  Thus  it  is 
written,  "  The  natural  man  receiveth  not  the  things  of  the 
Spirit  of  God,  because  they  are  spiritually  discerned." 
There  was  hope  for  Nicodemus,  however,  inasmuch  as  he 
frankly  confessed  his  ignorance.  '*  How  can  these  things 
be?"  he  exclaimed.  The  Lord  must  teach  him  as  if  he 
were  a  lad  in  a  kindergarten.  It  was  a  gusty  night ;  the 
wind  whistling  through  the  narrow  streets  furnishes  the 
object-lesson.  "  The  wind  bloweth  where  it  listeth,  and 
thou  hearest  the  sound  thereof,  but  canst  not  tell  whence  it 
cometh  or  whither  it  goeth ;  so  is  every  one  that  is  born 
of  the  Spirit."  The  blowing  of  the  wind  is  an  undeniable 
fact  despite  the  mystery  attendant  upon  it ;  so  also  is  the 
"  'gain-birth."  We  mark  its  tokens  in  the  transformation 
of  character  as  distincdy  as  we  hear  and  feel  the  blowing 
of  the  wind.  We  may  not  understand,  but  as  frank  and 
sensible  people  we  must  needs  acknowledge  it. 

The  other  truth  revealed  to  Nicodemus  in  this  inter- 
view was  that  of  RedemptiGyi.  The  Lord  having  pierced 
this  Rabbi's  soul  with  the  sharp  dogma  of  regeneration, 
now  brings  the  balm  of  redem-ption  to  mollify  his  wound : 
"  For  God  so  loved  the  world  that  he  gave  his  only-be- 
gotten Son,  that  whosoever  believeth  in  him  should  not 
perish,  but  have  everlasting  life."  Yet  here  again  Nicode- 
mus was  amazed.     All  this  was  so  contrary  to  his  accus- 


THE   BRAZEN   SERPENT.  1 23 

tomed  way  of  thinking,  so  opposed  to  rabbinical  notions 
and  the  tradition  of  the  elders.  He  had  been  wont  to  rea- 
son along  the  lines  of  retribution ;  sowing  and  reaping 
made  up  his  philosophy  of  justice  :  **  The  soul  that  sinneth 
it  shall  die."  It  was  not  strange  that  he  stumbled  now  at 
the  thought  of  the  sinner's  going  scot  free,  at  the  innocent 
suffering  for  the  guilty,  at  the  saving  virtue  of  faith.  The 
Lord  again  found  his  object-lesson  at  hand.  "  Do  you 
remember,"  said  he,  "  how  Moses  lifted  up  the  serpent  in 
the  wilderness?"  It  was  an  old  story;  the  Hebrew  peo- 
ple were  all  familiar  with  it. 

The  thing  happened  towards  the  close  of  the  wilder- 
ness journey.  For  thirty-eight  years  and  more  the  chil- 
dren of  Israel  had  been  going  round  about  on  their  way 
to  the  Promised  Land.  It  was  a  short  journey  in  fact, 
and  a  few  months  should  have  accomplished  it.  But  sins 
are  clogs  and  fetters  to  a  pilgrim  in  the  heavenward  way. 
God  must  needs  discipline  these  people  and  rid  them  of 
their  infirmities  before  they  can  enter  in  and  possess  the 
goodly  land.  »So  round  and  round  they  went,  "  compass- 
ing Edom,"  over  the  scorching  sands  and  under  the  bla- 
zing suns.  They  were  not  able  to  enter  in  because  of  their 
unbelief.  Their  murmurings  and  idolatries  kept  them  out. 
Now  here  they  were  again  upon  the  border.  They  could 
climb  the  mountain  and  look  over  upon  their  inheritance. 
Behind  them  were  the  broad,  barren  stretches  of  the  wil- 
derness; before  them,  sweet  fields  all  dressed  in  living 
green  and  rivers  of  delight.  "  To-morrow,"  they  said, 
"  we  will  cross  the  river."  But  that  night  King  Arad  with 
his  barbaric  hordes  came  out  against  them.  They  called 
upon  God  in  their  extremity  and  he  made  bare  his  arm 
in  their  behalf.  Then  burying  their  dead  they  set  forth. 
But  the  roads  were  steep  and  rugged,  and  "  they  were 
discouraged  because  of  the  way."      Their   v/omen    and 


124  THE    GOSPEL   OF   GLADNESS. 

children  were  worn  out,  and  wearily  trudging  along  the 
difficult  paths  they  fell  again  into  their  besetting  sin  and 
began  to  murmur,  **  Why  have  ye  brought  us  up  hither  ?" 
They  loathed  their  blessings  and  reproached  God.  What 
could  be  done  with  this  stiff-necked  people  ?  This  was 
their  twelfth  murmuring ;  it  must  be  punished.  The  fiery 
serpents  came,  crawling  from  the  coppices,  hissing  along 
the  paths,  stinging  with  their  venomous  fangs.  Cries  of 
anguish  were  heard  everywhere.  Multitudes  were  sick 
unto  death.  Then  Moses  in  answer  to  his  intercessory 
supplication  was  bidden  to  raise  the  brazen  effigy  upon  a 
pole  in  the  midst  of  the  encampment ;  and  the  proclama- 
tion was  issued,  "  Look  and  live." 

Do  you  believe  the  story  ?  Our  Lord  evidendy  be- 
lieved it  and  wished  Nicodemus  to  believe  it.  But  then 
it  must  be  remembered  that  He  was  not  as  familiar  with 
the  facts  of  Scripture  as  some  of  our  modern  wise  men. 
We  have  been  recently  told  that  we  must  not  be  surprised 
to  find  limitations  put  upon  the  knowledge  of  Christ. 
This  is  going  a  step  farther  than  to  deny  the  inerrancy  of 
the  Scriptures.  But  whatever  our  learned  critics  may 
think,  it  is  plain  that  Jesus  accepted  the  truth  of  the  old 
narrative,  and  the  Church  universal,  despite  the  caveat  of 
irreverent  criticism,  yields  a  cordial  assent  to  it.  "  These 
things,"  says  Paul,  **  happened  unto  our  fathers  for  types." 
(i  Cor.  lo:  II,  margin.)  There  must,  therefore,  be  help- 
ful suggesdons  here  for  us. 

L  Our  first  lesson  is  about  sin.  Sin  is  virus.  The 
tempter  is  "  that  old  serpent."  In  his  first  approach  to  the 
human  race  he  came  in  serpentine  form.  And  his  influ- 
ence was  deadly  as  a  serpent's  fang.  Sin  courses  through 
our  blood  like  venom — from  heart  to  brain,  to  feet,  to  fin- 
ger-tips. The  sinner  is  poisoned  through  and  through. 
The  whole  head  is  sick  and  the  whole  heart  faint.    Isa.  i :  5. 


THE   BRAZEN    SERPENT.  1 25 

There  is  no  cure  in  our  materia  medica  for  the  ser- 
pent's bite.  In  vain  did  the  Israehtes  search  for  an  anti- 
dote. Their  herbs  and  nostrums  and  incantations  were  in 
vain.  The  world  has  been  groping  through  the  ages  for 
some  remedy  for  sin.  Mythology  and  philosophy  are  but 
tokens  of  the  vain  quest.  Here  is  the  problem  :  What 
shall  I  do  to  be  saved  ?  How  shall  God  be  just  and  yet 
the  justifier  of  the  ungodly  ?  Or  how  shall  a  man  be  just 
with  God  ? 

Sin  is  mortal.  The  deadliest  thing  in  the  world  is  a 
cobra's  bite.  The  eye  of  the  victim  grows  dull  and  glassy, 
his  flesh  cold  and  blue  to  his  fingers ;  in  an  hour  his  body 
is  laid  out  for  its  burial.  We  cannot  separate  sin  from  its 
penalty.     Sin  is  death.     The  soul  that  sinneth  it  shall  die. 

n.  Our  second  lesson  is  of  the  Saviour.  Here  is  a 
striking  similitude. 

(i.)  The  brazen  effigy  for  the  healing  of  the  Israelites 
was  in  the  likeness  of  their  malady.  A  tablet  might  have 
been  raised  upon  the  pole  with  the  name  "Adonai "  upon 
it.  Would  not  that  have  answered  just  as  well  ?  No,  it 
must  be  a  brazen  serpent,  for  it  is  intended  to  prefigure 
that  Christ  who  must  assume  the  form  of  sinful  flesh  in 
order  to  deliver  the  world  from  sin.  As  it  is  written,  "  He 
who  knew  no  sin  was  made  sin  for  us,  that  we  might  be- 
come the  righteousness  of  God  in  him."  And  again,  ''He 
hath  redeemed  us  from  the  curse,  being  made  a  curse  for 
us ;  as  it  is  written,  Cursed  is  every  one  that  hangeth  on 
a  tree."  And  again,  "  What  the  law  could  not  do  in  that 
it  was  weak  through  the  flesh,  God  sending  his  own  Son 
in  the  likeness  of  sinful  flesh  and  for  sin,  condemned  sin  in 
the  flesh ;  that  the  righteousness  of  the  law  might  be  ful- 
filled in  us,  who  walk  not  after  the  flesh,  but  after  the 
Spirit." 

(2.)  But  while  this  effigy  was  made  in  the  similitude  of 


126  THE   GOSPEL   OF  GLADNESS. 

a  serpent,  there  was  no  venom  in  it.  Of  all  the  vipers  that 
crept  and  hissed  throughout  the  camp,  there  was  not  one 
that  did  not  have  poison  under  its  tongue.  This  serpent 
alone  was  harmless.  In  like  manner  Christ,  who  assumed 
a  sinful  form  and  came  for  our  deliverance,  was  "  holy, 
harmless,  and  undefiled,"  the  only  sinless  man  on  earth. 
"  There  was  no  guile  in  his  lips."  Who  shall  lay  anything 
to  his  charge ?     "I  find  no  fault  in  him  at  all." 

(3.)  But  that  harmless  effigy  had  power,  Hke  a  mad- 
stone,  to  draw  the  virus  from  every  wound.  Our  Lord 
upon  his  cross  has  a  like  power  to  save.  Our  sin  is  laid 
by  imputation  upon  him,  that  he  in  turn  may  cast  about 
us,  by  the  imputation  of  his  righteousness,  a  garment  of 
fine  linen,  clean  and  white.  He  is  the  sinless  One;  and  yet, 
hanging  yonder  as  our  substitute  before  the  offended  law, 
he  becomes  in  our  behalf  the  very  chief  of  sinners.  The 
world's  burden  is  laid  upon  him.  He  assumes  the  curse 
of  the  race.  The  blood  upon  his  brow  seems  like  a  front- 
let bearing  this  word,  "Accursed  !"  The  priests  and  Phar- 
isees passing  by  wagged  their  heads  and  cried,  **  Cursed 
is  every  one  that  hangeth  on  a  tree !"  The  earth,  rum- 
bling in  the  deep  darkness,  utters  forth  his  doom,  "Ac- 
cursed !"  His  own  anguished  cry,  '' Eloi,  Eloi,  lama  sa- 
bachthani  r  betrays  his  conviction  that  the  curse  of  the 
perishing  multitude  is  rolled  upon  him.  It  is  by  virtue  of 
this  imputation  that  he,  being  made  in  the  likeness  of  sin, 
can  draw  the  venom  from  the  world's  mortal  wound.  "  He 
bare  our  sins — bare  them  and  bare  them  av/ay — in  his  own 
body  on  the  tree." 

HI.  The  Great  Salvation.  "  I,  if  I  be  lifted  up,  will 
draw  all  men  unto  me." 

This  "  lifting  up  "  meant  death.  So  the  Jews  always 
understood  it.  Only  by  the  death  of  Jesus  could  he  give 
us  entrance  into  life.     His  blood  cleanseth.     In  an  assem- 


THE   BRAZEN   SERPENT.  12/ 

bly  of  so-called  "  Liberal  Christians  "  the  question  arose, 
"  Why  is  it  that  all  the  evangelical  bodies  of  believers  are 
making  rapid  and  manifest  progress  while  we  alone  go 
backwards  ?"  Various  answers  were  given.  At  length 
one  of  the  delegates  was  moved  to  say,  "  Brethren,  we 
must  not  expect  to  receive  great  accessions  from  among 
the  people  so  long  as  we  reject  the  doctrine  of  the  blood. 
We  have  no  blood  in  our  religion."  A  most  notable  and 
significant  confession.  No  blood  in  their  religion  !  God 
help  them  then,  and  God  pity  their  followers ;  for  without 
the  shedding  of  blood  there  is  no  remission  of  sin. 

It  is  because  our  Lord  was  thus  "  lifted  up  "  on  his 
cross,  tasting  death  for  every  man,  that  salvation  can  be 
offered  to  all.  Christ's  life,  death,  and  resurrection  are 
for  all.  He  is  the  light  that  lighteth  every  man  that  Com- 
eth into  the  world.  By  his  atoning  work  every  sinner  is 
brought  within  the  charmed  circle  of  a  possible  salvation. 
Not  that  all  are  saved.  Would  to  God  they  were  !  But 
all  are  made  salvable.  The  responsibility  of  life  or  death  is 
thrown  upon  them.  There  is  none  that  cannot  be  saved. 
*'  Ho,  every  one  that  thirsteth,  come  ye  to  the  waters !" 
"The  Spirit  and  the  Bride  say,  Come;  and  let  him  that 
heareth  say.  Come ;  and  let  him  that  is  athirst  come ;  and 
whosoever  will,  let  him  take  the  water  of  life  freely." 

The  sole  condition  affixed  to  eternal  life  is  belief  in 
Christ.  "  He  that  believeth  shall  be  saved."  Only  be- 
lieve !  Look  and  live !  No  doubt  there  were  many  in 
Israel  who,  notwithstanding  the  proffer  of  life,  perished 
and  were  buried  in  the  desert  sand.  There  were  some 
who  put  their  dependence  upon  such  human  help  as  was 
at  their  command ;  and  they  died.  There  were  some  who 
said,  "  We  are  Hkely  to  recover  in  any  case ;  there  is  no 
need  of  alarm ;"  and  they  died.  There  were  some  who 
could  not  understand  how  there  was  heahng  power  in  a 


12.8  THE   GOSPEL  OF  GLADNESS. 

brazen  serpent  on  a  pole  :  "  It  is  mere  superstition,  and  we 
decline  to  have  anything  to  do  with  it;"  and  they  died. 
There  were  some  who  had  passed  the  stage  of  anguish 
and  were  in  torpor  when  bidden  to  look ;  they  were  com- 
fortable and  did  not  wish  to  be  disturbed ;  and  they  died. 
But  others,  multitudes  of  others,  hearing  the  invitation, 
looked  towards  the  brazen  effigy  and  lived.  There  are 
hundreds  on  hundreds  of  excuses  that  may  be  offered  by 
the  unbeliever  for  refusing  to  believe  in  Christ ;  but  they 
all  mean  rejection ;  and  his  is  the  only  name  given  under 
heaven  whereby  we  must  be  saved.  "  He  that  believeth  in 
the  Lord  Jesus  Christ  shall  be  saved  ;  he  that  beHeveth  not 
shall  be  damned."  He  shall  die  in  his  sins  as  certainly  as 
the  serpent-bitten  in  the  wilderness  who  would  not  look 
and  live. 

Faith  is  a  simple  thing,  but  it  is  "  the  coupling  of  des- 
tiny;"  it  links  the  soul  with  the  mercy  of  God.  There  is 
a  legend  of  Bishop  Forannau  that,  fleeing  from  his  ene- 
mies, he  with  twelve  companions  came  to  the  seashore. 
There,  being  at  their  wits'  end,  they  found  tv/o  flotsam 
logs.  These  they  pushed  out  upon  the  waves  and  cast 
themselves  upon  them.  The  logs  formed  themselves  into 
the  shape  of  a  cross  and  were  borne  away  by  favorable 
winds  to  the  Flemish  shore.  Thus  Forannau  and  his 
twelve  were  saved.  The  fable  teaches  that  no  man  ever 
yet  trusted  himself  to  the  cross  and  was  not  saved.  No 
man  ever  looked  to  Jesus  and  died  in  his  sins. 

**  Look !  look  !  look  and  live  ! 
There  is  Hfe  for  a  look  at  the  Crucified  One, 
There  is  life  at  this  moment  for  thee." 


MAKING   HASTE.  I2g 


MAKING    HASTE 


"  He  that  believeth  shall  not  make  haste."     Isa.  28: 16. 

This  "making  haste"  is  one  of  our  generic  sins.  We 
are  all  in  a  hurry.  A  wise  man  among  the  ancients,  on 
being  asked  what  panacea  he  would  suggest  for  the  evils 
of  human  life,  gave  this  answer :  "  Patience ;  all  things 
come  right  to  those  who  wait."  Among  the  attributes  of 
a  symmetrical  character,  as  given  by  the  apostle  Peter, 
to  wit,  "  Faith,  virtue,  knowledge,  temperance,  patience, 
godliness,  brotherly-kindness,  and  charity,"  we  are  accus- 
tomed to  think  of  patience  as  the  least  attractive  and  most 
commonplace  of  all.  She  is  the  scullery  maid  in  the  sis- 
terhood of  graces.  But  in  the  final  outcome  this  Cinder- 
ella will  be  at  the  palace,  clothed  in  royal  apparel  and 
wedded  to  the  king's  son. 

The  reason  why  we  lack  patience  is  because  we  have 
so  little  faith.  We  believe  in  God  as  a  far-off  entity;  but 
how  faintly  do  we  grasp  our  intimate  and  cordial  relations 
with,  him  !  We  believe  in  ourselves  in  a  manner,  but  not 
half  in  ourselves  as  divinely  born  and  destined  to  a  heav- 
«enly  inheritance.  We  believe  in  such  wealth  as  the  sordid 
multitudes  are  striving  for,  but  how  little  in  the  inestima- 
ble riches  of  the  grace  of  God.  We  believe  in  getting 
the  most  of  pleasure  out  of  these  passing  hours  ;  but  if  we 
could  realize  what  those  pleasures  are  which  "are  at  the 
right  hand  of  God  for  evermore,"  what  manner  of  persons 
we  would  be !  We  live  in  a  narrow,  sensuous  circle, 
bounded  by  the  reach  of  our  finger-tips.     Oh  for  a  larger 

The  Gnsrel  of  Glafliiees.  Q 


130  THE   GOSPEL   OF   GLADNESS. 

faith  in  God,  in  the  possibilities  of  this  Hfe,  and  in  those 
eternal  verities  which  reach  out  unto  future  ages!  He 
that  believeth  in  these  shall  cease  all  worry  and  fretful- 
ness  and  rest  content  in  God.  "  My  soul,  wait  thou  only 
upon  God,  for  my  expectation  is  from  him." 

I.  At  the  outset  we  are  over  eager  to  meet  the  tasks 
and  responsibihties  of  earnest  life.  Our  sons  and  daugh- 
ters can  scarcely  wait  to  be  through  their  schooling.  One 
of  the  most  painful  disappointments  that  ever  came  to  me 
was  when  I  first  met  Dr.  Taylor  on  old  Andover  Hill.  I 
had  gone  there  to  Phillips  Academy  for  a  litde  final  pol- 
ishing in  preparation  for  college.  He  looked  my  scant 
accomplishments  over  and  said,  "  My  boy,  you  need  two 
years  of  earnest  study."  Then  seeing  how  my  counte- 
nance fell,  he  added,  **  There's  no  hurry.  Don't  fret; 
the  world  will  wait  for  you."  It  was  a  true  saying.  The 
world  waits  for  everybody  who  is  earnestly  preparing  to 
take  part  in  its  important  affairs.  But  our  boys  and  girls 
can  with  difficulty  be  made  to  believe  it.  The  outlook 
seems  interminable ;  four  years  at  college  and  three  more 
of  professional  study !  But  it  pays  to  get  ready  and  to 
get  ready  well.  The  issues  involved  are  so  momentous 
that  none  should  presume  to  meet  them  until  he  has 
bound  his  girdle  about  his  loins. 

Our  Lord  himself  was  an  apprentice  in  a  carpenter 
shop.  He  made  ploughs  and  harrows  and  mended  the 
furniture  of  the  village  folk.  He  knew  that  the  world 
was  dying  for  want  of  his  redemptive  offices.  He  heard 
the  foot-fall  of  the  innumerable  multitude  as  they  passed 
by  heedless  of  duty  and  unmindful  of  the  great  spiritual 
truths :  he  knew  they  were  going,  lock-step,  down  to 
eternal  death.  A  soul  was  passing  into  eternity  every 
second  and  he  was  aware  of  it;  yet  he  went  on  mending 
ploughs  and  harrows,  and  taking  an  interest  in  the  com- 


MAKIN(}   HASTE.  I3I 

monplace  affairs  of  his  townsmen.  Thus  he  grew  in 
stature  and  wisdom.  He  learned  his  lessons  line  by  line 
and  precept  by  precept  at  the  rabbinical  school,  and  in 
fulness  of  time  he  entered  on  his  work  well  prepared 
for  it. 

II.  In  our  secular  pursuits  we  are  all  too  much  given  to 
worry  and  precipitation.  This  is  preeminently  an  Amer- 
ican sin.  A  young  man  sets  out  in  the  practice  of  law. 
He  waits  for  clients,  but  no  clients  come.  He  cannot 
bide  his  time.  He  casts  his  eye  upon  the  political  arena 
and  sees  men  struggling  there  for  the  mastery.  He  strips 
to  the  waist  and  enters  for  the  prize.  He  wins  it :  a  local 
office,  then  promotion,  and  at  length  a  seat  in  our  na- 
tional councils.  Is  this  success  ?  One  thing  is  certain :  he 
has  failed  as  an  attorney- at-law  ;  whether  he  has  succeeded 
otherwise  remains  to  be  seen.  There  is  a  last  chapter  in 
every  life.  The  saddest  sight  along  the  sea  is  the  hulk  of 
an  old  vessel,  water-logged,  abandoned,  and  useless.  The 
corresponding  sight  in  common  life  is  a  political  hulk, 
high  and  dry  upon  the  shore,  friendless  and  of  no  appa- 
rent use. 

A  young  man  enters  commercial  life  to  find  that  weigh- 
ing sugar  and  measuring  cambric  by  the  yard  are  slow 
work.  Is  there  not  a  shorter  road  to  wealth  ?  Ay.  Pres- 
ently he  puts  his  little  capital  into  speculation  or  into  loans 
at  exorbitant  interest.  He  may  thus  accelerate  his  pur- 
pose, but  is  this  success  ?  At  the  time  of  the  Chicago  fire 
I  knew  men  who  lost  the  accumulations  of  a  lifetime  by 
opening  their  vaults  too  soon.  Had  they  waited  they 
might  have  saved  all  their  bonds  and  mortgages ;  but 
turning  the  key  in  the  white-hot  locks,  there  was  a  puff  of 
flame,  a  heap  of  ashes,  and  everything  was  gone.  How 
many  a  man  has  been  ruined  by  such  over-eagerness. 
The  best  livelihood  and  most  satisfying  in  the  long  run  is 


132  THE   GOSPEL   OF   GLADNESS. 

that  gotten  by  what  Robert  Burns  has  called  *'  gin-house 
prudence  and  grubbing  industry."  All  things  come  right 
to  those  who  wait. 

III.  So  also  with  respect  to  spiritual  things.  It  is  not 
well  even  to  come  to  Christ  precipitately.  He  himself 
said  to  a  multitude  who  were  following  him,  "  If  any  man 
will  come  after  me,  let  him  deny  himself,  take  up  his  cross, 
and  follow  me."  Pointing  to  an  unfinished  tower  by  the 
roadside,  he  bade  the  people  mark  it  well  as  indicating 
the  folly  of  undertaking  a  very  important  work  without 
pausing  to  count  the  cost.  "  This  man,"  he  said,  "  began 
to  build  and  was  not  able  to  finish."  The  Christian  life 
involves  all  our  most  momentous  interests  here  and  here- 
after. It  is  not  to  be  entered  upon  thoughtlessly,  there- 
fore, nor  in  haste,  but  wisely  and  with  deliberation. 

Let  it  be  understood,  however,  that  deliberation  is  one 
thing  and  delay  another.  A  man  may  do  a  thing  with 
the  utmost  thoughtfulness  and  yet  do  it  instantly  and  in 
the  nick  of  time.  The  blacksmith  when  he  draws  the  red 
iron  from  the  forge,  lifts  his  hammer  with  the  utmost  de- 
liberation, measuring  the  necessary  force  and  the  distance 
to  be  traversed  by  the  blow,  doing  nothing  in  haste  and 
yet  striking  instantly ;  for  he  must  needs  strike  while  the 
iron  is  hot.  We  deceive  ourselves  oftentimes,  when  facing 
great  spiritual  responsibilities,  in  thinking  that  we  are 
waiting  for  more  light  or  for  deeper  convictions,  when  in 
fact  we  are  merely  putting  off  the  duty  which  presses 
vitally  upon  us.  With  respect  to  our  surrender  to  the 
demands  of  Christ,  we  have  all  weighed  the  question  well, 
and  over  and  over  and  over  again.  It  has  been  before  us 
ever  since  we  learned  of  Jesus  at  our  mother's  knees.  No 
new  facts  enter  into  the  problem.  No  new  developments 
with  respect  to  the  solution  of  the  question  are  to  be 
looked  for.     The  only  thing  that  remains  is  to  do  what 


MAKING    HASTE.  1 33 

we  know  to  be  manly  and  right  and  to  do  that  instantly. 
The  man  who  acts  on  impulse  is  sure  to  blunder  serious- 
ly, but  the  man  who  lets  his  opportunity  go  by  default, 
doing  despite  his  heart  and  conscience  day  after  day  and 
year  by  year,  is  guilty  of  one  continuous  and  disastrous 
blunder.  It  was  a  frontier  philosopher  who  said,  **  Be 
sure  you're  right,  then  go  ahead:"  but  neither  Paul  nor 
Plato  could  have  marked  out  a  wiser  rule  of  life. 

IV.  Still  further,  with  respect  to  spiritual  growth.  We 
are  ofttimes  disheartened  because  we  seem  only  to  creep, 
whereas  we  would  ''  run  up  the  heavenly  way."  We  for- 
get that  character  is  slow  growth — first  the  blade,  then 
the  ear,  then  the  full  corn  in  the  ear.  There  must  be  time 
in  grace,  as  in  nature,  for  God's  rain  and  sunshine.  The 
sturdy  oak  that  defies  the  storm  and  whirlwind  is  the  pro- 
duct of  a  hundred  years.  The  fungus  under  its  shadow 
springs  up  in  a  single  night,  but  a  rude  breath  kills  it. 
True  Christian  character,  the  stalwart  stuff  that  martyrs 
and  confessors  are  made  of,  is  a  gradual  development. 
Mere  pious  sendment,  the  stuff  that  Pharisaism  is  made 
of— the  stock  in  trade  of  the  unco-guid — cometh  up  as  a 
flower.  How  we  envy  the  dear  saindy  grandmother  who 
sits  in  the  chimney-corner  with  her  Bible  before  her,  God's 
peace  that  passeth  all  understanding  filling  her  heart, 
and  her  dim  eyes  full  of  visions  of  the  heavenly  life  !  She 
seems  to  have  quite  subdued  all  sin  and  passion  and  to 
have  entered  into  the  inner  place  of  the  Lord's  pavilion. 
No  bondage  of  sin,  no  warring  of  spirit  and  flesh,  no 
doubts  or  misgivings ;  she  simply  rests  in  God.  How 
came  she  to  this  large  measure  of  sanctification  ?  By  the 
very  path  that  we  are  treading  now,  by  years  of  patient 
condnuance  in  well-doing.  Take  heart,  O  young  disci- 
ple of  Christ !  The  pilgrim's  progress  to  the  land  of  Beu- 
lah  is  the  journey  of  a  life.     All  the  invention  of  these 


134  THE   GOSPEL   OF   GLADNESS. 

bustling  times  has  devised  no  plan  of  expediting  our  pil- 
grimage to  heaven. 

"  We  go  the  way  the  prophets  went, 
The  way  that  leads  from  banishment, 
The  King's  highway  of  holiness." 

An  Alpine  tourist  set  out  at  early  morning  to  climb 
the  Matterhorn.  The  air  was  bracing  and  he  pressed  on 
with  springing  steps.  Presently  he  passed  a  peasant 
going  on  with  steady  strides,  and  to  himself  he  said, 
**  Slow  fellows,  these,  hereabouts ;"  and  on  he  hastened. 
But  the  path  was  steep  and  rugged.  Ere  noon  his  steps 
lagged  and  he  reclined  to  rest  under  an  overhanging  crag. 
Then  along  came  the  peasant  with  that  steady,  swinging 
gait  and  passed  on  before  him.  It  is  but  another  version 
of  the  Hare  and  the  Tortoise,  a  lesson  which  holds  true 
in  spiritual  as  in  secular  life.  It  pays  to  be  patient.  It 
pays  to  plod.  Faith  is  our  alpenstock,  beloved ;  let  us 
lean  hard  upon  it. 

The  man  who  thoroughly  believes  in  God  can  afford 
to  be  patient.  He  knows  that  all  things  are  working  to- 
gether for  his  good.  He  is  assured  of  good  times  coming. 
He  can  bear  up  under  trouble,  not  because  his  nerves  are 
unsensitive,  but  because  he  is  confident  that  his  afflictions 
are  but  for  a  moment,  and  that  they  are  destined  to  work 
for  him  a  far  more  and  exceeding  weight  of  glory.  He 
never  surrenders  to  fate.  He  bears  up  bravely  and  waits. 
There  was  true  philosophy  in  the  words  of  the  little  maid 
who  being  asked  to  define  patience,  said,  "  It  means. 
Bide  a  wee  and  dinna  weary."  Time  rights  all  things. 
The  years  roll  on  for  ever,  and  almost  before  we  are  aware 
we  shall  awake  in  the  resurrection  morning.  A  little 
while !  What  is  this  that  he  saith  ?  '*  Why  art  thou 
cast  down,  O  my  soul,  and  why  art  thou  disquieted  with- 


MAKING   HASTE.  135 

in  me  ?     Hope  thou  in  God ;  for  I  shall  yet  praise  him, 
who  is  the  health  of  my  countenance  and  my  God." 

V.  We  note  a  similar  restlessness  in  Christian  service. 
We  are  all  too  eager  to  accomplish  the  great  thing.  We 
forget  that  spiritual  success  is  best  achieved  by  always 
doing  the  next  thing.  The  apostles,  if  left  to  themselves 
after  our  Lord's  ascension,  might  have  proceeded  at  once 
to  the  conquest  of  the  world ;  and  had  they  done  so  dis- 
mal failure  would  have  awaited  them.  But  they  remem- 
bered his  word,  "  Tarry  ye  at  Jerusalem  until  ye  be  endued 
with  power."  They  waited,  not  resdessly  or  indolently, 
but  upon  their  knees,  and  the  enduement  came ;  then  they 
went  forth  to  accomplish  great  things  for  God.  Let  us 
look  to  our  preparation.  Have  we  tarried  for  our  endue- 
ment? Have  we  suffered  the  Lord  to  adequately  pre- 
pare us  for  work  ? 

Then  we  are  so  impatient  as  to  results.  I  know  a  lad 
who  planted  beans  beside  his  mother's  door,  hoping  that 
vines  would  creep  up  over  it.  But  alas,  he  could  not 
wait ;  again  and  again  he  dug  them  up  to  see  if  they  were 
sprouting.  We  are  all  doing  something  of  the  sort  in  our 
larger  tasks.  How  many  mothers  have  been  praying  for 
wayward  sons  since  the  days  when  they  held  them  in  their 
arms,  and  the  days  and  years  have  come  and  gone  and 
still  no  answer !  Is  God's  ear  heavy  that  he  cannot  hear  ? 
Hath  he  forgotten  to  be  gracious  ?  No.  O  petitioner  at 
heaven's  gate,  lean  hard  upon  thy  staff  of  promise :  "  He 
that  goeth  forth  and  weepeth,  bearing  precious  seed,  shall 
doubdess  come  again  with  rejoicing  bringing  his  sheaves 
with  him."  Our  duty  is  to  scatter  seed.  Its  germination 
and  springing  are  not  by  the  will  of  flesh  nor  by  the  will 
of  man,  but  of  God. 

Adoniram  Judson  wrought  and  prayed  year  after  year 
with  a  consuming  passion  for  souls,  yet  saw  not  one  con- 


136  THE  GOSrEL  OF  GLADNESS. 

verted.  Where  was  the  fauk?  Nowhere.  God  was 
merely  biding  his  time.  At  length  the  Pentecostal  bless- 
ing came.  There  were  thousands  who  began  asking  as 
with  one  voice,  "What  shall  we  do?"  And  the  wilder- 
ness blossomed  as  the  rose.  Let  us  l^e  patient.  The  har- 
vest Vv-ill  ripen,  but  it  may  ripen  on  our  graves.  Our  faith 
should  be  wilhng  to  have  it  so.  Remember  the  words  of 
the  Lord  Jesus  how  he  said,  "  Men  ought  always  to  pray 
and  not  to  faint.  John  dreaming  in  Patmos  saw  golden 
vials  full  of  odors,  vvhich  he  tells  us  were  the  prayers  of 
the  saints.     Not  one  of  them  is  forgotten  before  God. 

VL  Further,  as  to  the  great  Apocalypse.  We  wait  for 
our  Lord's  appearing.  Maranatha  !  The  Lord  cometh  ! 
He  shall  so  come  as  ye  have  seen  him  go  up  into 
heaven.  His  word  was,  "  Behold,  I  come  quickly !" 
Nearly  two  thousand  years  have  passed  since  then ;  but 
what  of  that?  A  thousand  years  are  with  him  as  a  single 
day.  It  was  therefore  only  as  the  day  before  yesterday 
that  he  promised  it.  "  He  that  shall  come  will  come  and 
will  miake  no  tarrying."  It  will  be  in  the  fulness  of  time. 
As  the  bud  opens,  as  the  chrysalis  bursts,  as  the  sun  rises, 
so  shall  he  appear  in  the  fulness  of  time.  Meanwhile  let 
us  love  his  appearing  and  be  preparing  for  it. 

"  He  's  faithful  that  hath  promised  ;  he  '11  surely  come  again. 
He  'II  keep  his  tryst  wi'  me ;  at  what  hour  I  dinna  ken. 
But  he  bids  me  still  to  wait  an'  ready  aye  to  be 
To  gang  at  ony  moment  to  my  ain  countree. 

*'  So  I  'm  watching  aye,  an'  singin'  o'  my  hame  as  I  wait, 
For  the  soun'ing  o'  his  footfa'  this  side  the  shining  gate. 
God  gie  his  grace  to  ilk  ane  wha  listens  noo  to  me 
That  we  a'  may  gang  in  gladness  to  our  ain  countree." 


THEREFORE   GET   WISDOM.  1 3/ 

THEREFORE  GET  WISDOM. 

Wisdom  is  the  principal  thing;  therefore  get  wisdom."     Prov.  4:7. 


The  desire  of  knowledge  is  common  to  all  human 
kind.  Dr.  Johnson  said,  "  A  man  would  scarcely  be  willing 
to  learn  needlework ;  but  if  he  could  arrive  at  it  without 
the  painful  process  of  acquisition,  he  would  e'en  be  glad 
to  know  how  to  mend  his  wife's  ruffle."  All  knowledge  is 
worth  the  having — the  three  R's,  the  arts  and  sciences 
and  philosophy,  the  pohte  accomplishments,  everything  in 
the  encyclopaedia— but  far  more  desirable  and  infinitely 
above  all  is  the  knowledge  of  spiritual  things.  To  this  is 
given  the  name  wisdom.  Of  this  apprehension  of  truths 
in  the  higher  province  it  is  said,  "  Wisdom  is  not  to  be 
valued  with  the  gold  of  Ophir.  Wisdom  is  the  principal 
thing ;  therefore  get  wisdom  ;  and  with  all  thy  getting,  get 
understanding;"  that  is,  understanding  with  respect  to 
these  verities  of  the  eternal  world. 

We  are  confronted  by  great  problems  which  it  be- 
hooves us,  as  far  as  possible,  to  solve.  Here  are  some  of 
them  :  "  If  a  man  die,  shall  he  live  again  ;"  or  **  does  death 
end  all  ?"  "  How  shall  a  man  be  just  with  God  ;"  the  sin- 
ner who  has  rebelled  against  the  holy  law  of  Jehovah,  how 
shall  he  be  reconciled  with  Him  ?  "  What  shall  it  profit 
a  man  if  he  gain  the  whole  world  and  lose  his  own  Hfe ;  or 
what  shall  a  man  give  in  exchange  for  his  life  ?"  These 
and  kindred  questions  are  worthy  of  the  most  strenuous 
endeavor  on  the  part  of  every  earnest  man. 

I.  //  is  possible  to  get  wisdom,  to  arrive  at  a  measura- 


138  THE   GOSPEL   OF   GLADNESS. 

ble  solution  of  these  tremendous  problems,  to  apprehend 
more  or  less  of  spiritual  truth. 

We  are  living  in  an  age  of  weak  convictions,  of  guesses 
as  distinguished  from  beliefs,  of  opinions  rather  than  estab- 
lished views.  The  most  popular  phase  of  thought  in  these 
times  is  known  as  Agnosticism.  The  word  itself  is  signifi- 
cant. It  is  the  Greek  equivalent  of  the  Latin  ignorance. 
A  Greek  agnostic  would  therefore  in  plain  Latin  be  an 
ignoramus.  Agnosticism  asserts  the  unknowableness  of 
everything  super-sensible.  It  is  Know-nothingism  in  re- 
ligion. It  shuts  a  man  up  within  the  narrow  province  of 
the  senses.  It  forbids  him  to  go  beyond  the  reach  of  his 
finger-tips.  The  original  agnostic  was  Pyrrho  of  Elis. 
He  was  the  universal  skeptic,  the  cosmopohtan  ignoramus, 
whose  philosophy  was  merely  an  interrogation  point.  He 
regarded  a  perfect  suspense  of  judgment  as  the  highest 
accomplishment.  He  made  ignorance  to  be  the  pillow  of 
the  soul.  He  said,  "  We  know  nothing,  not  even  that  we 
do  know  nothing."  The  modern  father  of  Agnosticism 
was  Comte,  who  said  in  substance,  "  We  are  cognizant  of 
impressions,  but  we  cannot  know  whether  they  correspond 
to  anything  real.  Our  ideas  may  be  mere  phantasms  ;  it- 
is  impossible  to  determine  whether  there  is  anything  be- 
hind them.  We  ourselves  may  be  only  as  shadows  walk- 
ing in  a  dream."  One  of  the  modern  apostles  of  agnosti- 
cism is  Matthew  Arnold,  who  defines  God  to  be  that  Force 
in  the  universe,  outside  of  man,  that  makes  for  righteous- 
ness. A  Force  ?  What  is  an  impersonal  Force  to  a  soul 
in  trouble  ?  What  use  have  we,  as  earnest  men  and  wo- 
men, for  this  armless,  eyeless,  heartless  Spectre  of  a  God  ? 
Another  of  the  apostles  of  this  strange  philosophy  is  Her- 
bert Spencer,  whose  rhetoric  is  marvellous  as  an  illustra- 
tion of  the  art  of  going  round  about  and  concealing 
thought.     Here  is  his  definition  of  life  :  "  Life  is  a  definite 


THEREFORE   GET  WISDOM.  1 39 

combination  of  heterogeneous  changes  both  simultaneous 
and  successive  in  correspondence  with  external  coexisten- 
ces and  sequences."  And  another  of  the  apostles  of  this 
philosophy  of  spiritual  ignorance  is  Maudesley,  who  ques- 
tions even  the  reality  of  thought.  What  is  mind  ?  Phos- 
phorus. What  is  thought  ?  The  product  of  atomic  fric- 
tion. The  process  is  like  this  :  "  An  electric  force  runs 
along  a  pulpy  cord  called  a  nerve  until  it  reaches  a  pulpy 
substance  called  the  brain,  and  the  result  is  an  idea." 
Thus  real  things  are  dissipated  into  thin  air ;  materialism 
and  idealism  are  combined  into  one  ;  Gnosticism  becomes 
Agnosticism;  Science  become  Nescience;  and  knowl- 
edge is  made  synonymous  with  ignorance.  Our  most 
arrogant  thinkers  to-day  are  those  who  insist  that  neither 
they  nor  anybody  else  can  know  anything  at  all  beyond 
the  province  of  the  senses — just  as  the  old-time  mendi- 
cant friars  were  said  to  be  prouder  of  the  holes  in  their 
garments  than  princes  were  of  their  purple  and  fine  linen. 
"  The  truest  characters  of  ignorance 
Are  pride  and  vanity  and  arrogance, 
As  blind  men  use  to  bear  their  noses  higher 
Than  those  who  have  their  eyes  and  sight  entire." 

In  contravention  of  this  way  of  thinking  we  hold  that 
it  is  possible  to  know  respecting  spiritual  things.  We 
have  the  faculty  wherewith  to  apprehend  them.  This  fac- 
ulty or  spiritual  sense  is  the  link  binding  us  to  God. 
There  is  an  instrument  called  a  spectroscope  which  is  sen- 
sitive to  certain  chemical  effects,  so  that  being  turned  upon 
one  of  the  heavenly  bodies  millions  of  miles  away  it  will 
detect  nitrogen  or  sodium  there.  In  Hke  manner  our  spir- 
itual sense  is  sensitive  to  spiritual  forces.  It  can  appre- 
hend God  and  heaven  and  righteousness.  We  have  this 
faculty  as  a  divine  inheritance ;  it  belongs  to  us  by  reason 
of  our  divine  birth.     God  made  us  akin  with  himself,  in 


I40  THE   GOSPEL   OF   GLADNESS. 

his  own  likeness  and  after  his  image,  breathing  into  our 
nostrils  the  breath  of  life,  so  that  we  became  living  souls. 
At  this  point  we  are  distinguished  from  all  the  lower 
orders  of  being.  A  fox  calculates  the  width  of  the  brook 
which  it  purposes  to  leap — an  eagle  reasons  with  respect 
to  the  distance  from  which  it  must  swoop  sheer  downward 
upon  its  prey.  But  there  is  no  creature  among  the  lower 
orders  that  can  apprehend  a  moral  truth  or  commune  with 
God. 

Then,  moreover,  the  spiritual  things  which  we  desire 
to  apprehend  lie  without  our  sphere  of  vision.  God  is  not 
far  from  any  one  of  us.  Heaven  is  not  a  country  in  re- 
mote space.  "  Say  not,  Who  shall  ascend  into  heaven  to 
bring  him  down,  or  who  shall  descend  into  the  deep  to 
bring  him  up  ?  for  lo  the  word  is  nigh  thee,  even  in  thy 
heart  and  in  thy  mouth."  An  Indian  hearing  the  rolling 
thunder  overhead  says,  "  The  Great  Spirit  is  yonder  ;" 
feeling  the  breath  of  the  wind  upon  his  cheek,  he  rever- 
ently says,  "  The  Great  Spirit  is  round  about  me  ;"  mark- 
ing the  pulsation  of  his  heart,  or  quite  as  plainly  the  quick 
response  of  his  conscience  to  a  moral  suggestion,  he  says, 
laying  his  hand  upon  his  breast,  "  The  Great  Spirit  is 
here,"  which  is  akin  to  what  the  Master  meant  when  he 
said,  "  The  kingdom  of  God  is  within  you."  Thus  we  are 
in  the  midst  of  the  great  problems.  God  is  the  ubiquitous 
One.  We  are  environed  by  spiritual  facts.  Eternity 
stretches  out  here  at  my  feet,  an  ocean  vast  and  shoreless. 
Heaven  and  hell  are  worlds  at  my  right  and  left  hand,  be- 
tween which  I  walk  to  the  great  unknown.  And  these 
worlds  are  separated  from  me  by  a  gossamer  veil  so  thin 
that  the  sting  of  an  insect  may  rend  it  or  the  hand  of 
death  draw  it  aside  at  any  moment.  Thus  we  are  sons 
and  daughters  of  the  Infinite,  walking  in  the  midst  of  infi- 
nite thines. 


THEREFORE   GET   WISDOM.  I4I 

I  do  not  say  that  we  can  exhaust  all  or  any  spiritual 
truth.  Indeed  there  is  no  moral  verity  of  which  a  man  can 
say,  "  I  count  myself  to  have  apprehended  it."  We  can- 
not take  into  our  lungs  the  entire  atmosphere  which  en- 
velopes the  earth  fifty  miles  deep,  but  we  can  inhale  one 
breath,  and  that  will  meet  the  necessities  of  life.  We  may 
not  drink  the  ocean  at  a  gulp  ;  but,  athirst  on  our  journey, 
we  may  dip  into  the  brook  and  drink  enough  out  of  the 
palm  to  satisfy  our  thirst.  We  may  not  have  the  earth, 
whether  we  want  it  or  not ;  but  we  may  have  a  little  gar- 
den-plot in  which  to  raise  a  few  roses  to  make  Hfe  sweeter 
and  better.  A  mouse  lived  in  a  cheese-box  until  its  prov- 
ender was  quite  exhausted,  and  then,  climbing  up  and 
looking  over  the  edge,  it  cried  in  amazement,  "  I  never 
dreamed  the  world  was  so  large!"  We  are  living  here 
in  like  manner,  shut  up  in  the  close  environment  of  sense; 
but  one  of  these  days  we  shall  climb  up  and  look  over, 
and,  O  beloved,  a  great  surprise  awaits  us  !  As  yet  we 
have  formed  no  conception,  can  form  no  conception,  of 
the  vast,  interminable  stretches  of  spiritual  and  eternal 
truth. 

II.  It  is  our  magnificent  privilege  and  prerogative 
to  inform  ourselves  concerning  these  things. 

"The  mind  of  man  is  this  world's  true  dimension  ; 
And  knowledge  is  the  measure  of  his  mind. 
And  thus  the  mind  in  its  vast  comprehension 
Contains  more  worlds  than  all  the  world  can  find." 

We  were  not  made  to  *' grovel  here  below,  fond  of  these 
trifling  toys."  We  are  divine  and  immortal.  The  things 
which  most  concern  us  are  those  that  eye  cannot  see  and 
hands  cannot  handle.  The  things  which  are  seen  are 
temporal,  but  the  unseen  are  eternal.  In  reaching  out  for 
spiritual  truth  we  give  distinct  evidence  of  our  descent 
from  God. 


142  THE   GOSPEL  OF   GLADNESS. 

Old  Kaiser  Wilhelm  of  Germany,  being  in  one  of  the 
rural  districts  of  his  empire,  took  occasion  to  visit  the 
common  schools.  While  interrogating  a  little  child,  he 
said,  holding  up  a  coin,  "  My  dear,  to  what  kingdom  does 
this  belong?"  She  answered,  "  To  the  mineral  kingdom, 
Sire."  And,  holding  up  an  orange,  "  To  what  kingdom 
does  this  belong?"  *' To  the  vegetable  kingdom."  Then, 
laying  his  hand  upon  his  breast,  he  said,  "  And,  my  dear, 
to  what  kingdom  do  I  belong  ?"  She  paused  a  moment 
and  answered,  *'  Your  Majesty,  you  belong  to  the  king- 
dom of  God." 

The  lowest  attitude  which  men  can  assume  towards 
truth  is  that  of  credulity.  Here  dwell  the  superstitious 
folk,  dupes,  fetich-worshippers,  the  people  who  nail  horse- 
shoes to  the  mast,  tie  an  amulet  about  their  necks,  object 
to  sitting  at  table  in  a  company  of  thirteen ;  the  people 
who  take  everything  on  hearsay,  who  attach  an  awesome 
dignity  to  the  ministerial  office  and  believe  what  their 
pastor  tells  them  without  ever  applying  the  acid  test  of 
heart  and  conscience.  Like  that  collier  in  Wales  who, 
being  asked  what  the  people  of  his  parish  beheved,  an- 
swered, "  Why  truly,  sir,  we  believe  as  the  preacher  does," 
and  being  further  asked,  "  What  does  the  preacher  be- 
lieve?" answered,  "  Why,  sir,  he  believes  as  we  do,"  and 
quesdoned  once  more,  "  What  do  you  and  your  preacher 
believe?"  replied,  **  Why  surely  we  both  believe  the  very 
same." 

A  step  higher  and  we  reach  the  doubters.  Doubt  is 
nobler  than  credulity,  A  skeptic  is  a  better  man  than  an 
unthinking  bigot,  just  as  an  active  mind  is  better  than  a 
torpid  one.  Doubt,  genuine  doubt,  is  a  good  thing ;  not 
as  an  end,  mark  you,  for  so  it  is  deadly,  but  as  a  means  to 
an  end.  To  be  sure  your  skeptic  is  not  a  learned  man  ; 
for  true  learning  implies  conviction.    He  is  a  half-educated 


THEREFORE   GET   WISDOM.  I43 

man  ;  and  a  little  learning  is  ever  a  dangerous  thing  He 
is  like  the  blind  man  whose  eyes  being  partially  opened 
said,  "  I  see  men  as  trees  walking."  The  probability  is 
that  many  people  are  mistaken  as  to  their  being  doubters. 
Their  doubt  is  unbelief,  confirmed  and  ultimate.  Men 
often  call  themselves  honest  doubters  when  they  are  pure 
and  simple  infidels,  contentedly  dwelling  in  rejection  of  the 
truth.  Doubt,  genuine  doubt,  is  not  a  thing  to  abide  in, 
only  a  bit  of  ground  large  enough  for  a  footprint,  on  which 
a  man  may  step  and  straightway  move  on.  Doubt  is  al- 
ways something  to  move  away  from.  If  you  are  a  doubter, 
move  on.  It  is  dangerous  to  pause  a  moment.  In  God's 
name  move  on !  Doubt  may  be  tested  by  a  man's  ago- 
nizing desire  to  be  relieved  of  it.  The  man  who  honestly 
doubts  as  to  Jesus  Christ  will  not  sleep  to-night  until  he 
has  solved  the  great  question  and  accepted  or  rejected 
Christ  as  the  only-begotten  Son  of  God.  There  are  two 
kinds  of  doubt  as  there  are  two  twilights  :  one  growing 
darker  and  darker,  the  shadows  gathering,  moon  and  stars 
vanishing,  leaving  naught  but  silence  and  solitude ;  the 
other  leading  on  to  light  and  gladness,  brighter  and  bright- 
er until  the  shadows  fiee  away  and  the  day  breaks. 

One  more  step  and  we  have  reached  the  highest  ter- 
race of  human  character,  to  wit,  belief.  Here  dwell  the 
people  who  say.  Credo.  There  is  an  impression  that  faith 
is  an  unsubstantial  thing  which  has  no  evidence  behind  it. 
On  the  contrary,  the  best  definition  ever  given  of  faith  is 
this :  "Faith  is  the  substance  of  things  hoped  for,  the  evi- 
dence of  things  not  seen."  It  is  substance  resting  on  evi- 
dence; the  substance  of  spiritual  things  resting  on  evidence 
which  appeals  to  the  moral  sense.  The  just  shall  live  by 
such  faith.  The  man  who  gave  that  definition  was  himself  a 
living  illustration  of  the  power  of  faith.  He  suffered,  and 
in  his  pain  he  was  upheld  by  the  hope  of  a  better  time 


144  THE   GOSPEL  OF   GLADNESS. 

coming.  Paul  was  precisely  what  his  faith  made  him. 
And  indeed  the  character  of  any  man  is  measured  by  his 
creed.     Pope  wrote  substantially, 

•'  For  modes  of  faith  let  graceless  zealots  fight ; 
His  faith  cannot  be  wrong  whose  Hfe  is  right." 

But  let  us  transpose  and  read  the  other  way- 

"  For  modes  of  life  let  righteous  pedants  fight ; 
His  life  cannot  be  wrong  whose  faith  is  right." 

There  is  no  such  thing  as  inconsistency.  A  man  lives  up 
to  what  he  believes  :  not  always  to  what  he  says  he  be- 
lieves, but  to  what,  he  does  believe  in  his  inmost  heart. 
As  a  man  thinketh  in  his  heart  so  is  he. 

HI.  It  is  our  bounden  duty,  therefore,  to  have  sound 
co7ivictions  as  to  spirittial  truth.  We  have  no  right  to 
allow  the  great  problems  to  go  by  default.  If  there  is  a 
God,  it  behooves  us  to  know  it.  If  my  soul  is  a  bundle  of 
powers  under  control  of  a  sovereign  will,  it  is  incumbent 
upon  me  to  know  it.  If  eternity  is  real,  stretching  out  be- 
yond me  like  a  boundless  ocean,  it  behooves  me  to  ask 
with  the  utmost  solemnity,  Whither  ?  If  sin  has  defiled 
my  whole  nature,  if  the  law  has  sent  forth  its  retributive 
sentence,  "  The  soul  that  sinneth  it  shall  die,"  and  if  God 
has  provided  a  means  of  salvation  through  the  sacrifice  of 
his  well-beloved  Son,  then  I  am  not  worthy  of  my  man- 
hood unless  I  accept  the  situation  and  make  the  very  best 
of  it. 

But  how  shall  we  know  ?  How  shall  we  get  this  wis- 
dom ?  Not  by  the  scientific  method.  God  never  yet 
became  a  O.  E.  D. 

Here,  however,  is  the  secret.  In  James  1:5  is  a  great 
promise :  "  If  any  one  of  you  lack  wisdom,  let  him  ask  of 
God,  who  giveth  to  all  men  liberally,  and  upbraideth  not: 
and  it  shall  be  given  unto  him."     God  is  light ;  open  the 


THEREFORE   GET   WISDOM.  145 

windows  and  let  God  shine  in.  The  fear  of  the  Lord  is 
the  beginning  of  wisdom.  Bow  down  at  the  mercy-seat 
and  ask  him  to  illuminate  the  dark  chambers  of  your  soul. 
The  natural  man  receiveth  not  the  things  of  the  Spirit  of 
God,  for  they  are  foolishness  unto  him ;  neither  can  he 
know  them,  for  they  are  spiritually  discerned.  "  Canst 
thou  by  searching  find  out  God  ?"  The  monks  of  four 
hundred  years  ago  might  have  seen  Jupiter's  moons,  had 
they  only  been  willing  to  look  through  Galileo's  telescope, 
but  they  would  not.  They  insisted  on  seeing  nothing 
beyond  the  reach  of  their  naked  eyes,  so  they  fell  short  of 
their  opportunity  and  the  world  moved  on  without  them. 
Prayer  is  our  telescope  through  which  we  look  at  spiritual 
things,  discerning  the  realides  which  are  afar  off.  No 
man,  unaided,  ever  yet  found  out  God  or  theology. 
Therefore,  O  man,  to  your  knees !  Commune  with 
heaven,  reason  with  the  Infinite,  turn  your  eyes  towards 
the  things  which  are  unseen  and  eternal !  Get  wisdom 
from  God! 

But  at  the  best  we  shall  only  touch  the  outer  borders. 
It  is  not  possible  with  our  limited  powers  to  apprehend 
the  sublime  things  of  the  Kingdom.  The  nearer  we  ap- 
proach them  the  more  dazzling  are  they  to  our  fleshly 
eyes.  To  profess  knowledge  is  to  convict  ourselves  of 
ignorance. 

"All  things  I  thought  I  knew  ;  but  now  confess 
The  more  I  know  I  know,  I  know  the  less." 

But  if  we  are  following  in  the  train  of  the  incarnate  Truth 
there  are  great  surprises  in  store  for  us.  A  blind  boy 
who  had  come  under  the  influence  of  one  of  our  mission- 
aries in  India  was  greatly  moved  by  the  thought  that  his 
sight  would  one  day  be  restored.  He  was  fond  of  repeat- 
ing, "  I  know  that  my  Redeemer  liveth,  and  in  my  flesh 

The  Gospel  of  Gladuetg.  tq 


146  THE   GOSPEL  OF  GLADNESS. 

shall  I  see  God,  whom  I  shall  see  for  myself,  and  mine  eyes 
shall  behold,  and  not  another's."  In  his  last  moments, 
after  a  long  season  of  apparent  unconsciousness,  he  aroused 
himself,  and  rolling  his  blind  eyes  he  exclaimed,  "Copaul 
sees  !  The  darkness  has  cleared  away :  I  see  heaven 
and  the  King  in  his  beauty.  Tell  the  missionary  that  the 
blind  boy  sees !" 

O  beloved  in  Christ,  there  are  revelations  awaiting 
us  which,  in  this  narrow  home  of  the  senses,  we  dream 
not  of  Here  we  know  in  part  and  see  as  in  a  glass 
darkly ;  but  there  w^e  shall  see  face  to  face  and  know 
even  as  we  are  known.  No  more  mists  and  vapors ;  no 
more  shadows  on  the  soul.  Reahty  !  Reality !  Blessed 
be  God  for  the  promise  of  the  break  of  day ! 


AN 

INCREDIBLE   RUMOR. 


"Who  hath  believed  our  report?  and  to  whom  is  the  arm  of  the 
Lord  revealed?"  Isa.  53:1.  "But  though  he  had  done  so 
many  miracles  before  them,  yet  they  believed  not  on  him  ; 
that  the  saying  of  Esaias  the  prophet  might  be  fulfilled,  which 
he  spake.  Lord,  who  hath  believed  our  report?  and  to  whom 
hath  the  arm  of  the  Lord  been  revealed?"  John  12:37,  38. 
"  But  they  have  not  all  obeyed  the  gospel.  For  Esaias  saith, 
Lord,  who  hath  believed  our  report?"     Rom.  10  :  16. 

About  700  B.  C.  there  was  a  great  revival  in  Israel. 
It  followed  the  dark  reign  of  Ahaz.  He  had  fostered 
idolatry  in  its  grossest  forms.  The  flames  of  human  sac- 
rifice, kindled  on  all  the  high  places  round  about  Jerusa- 
lem, cast  a  lurid  glare  upon  the  pillars  of  the  neglected 
temple.  The  schools  of  the  prophets  were  filled  with 
wizards  and  necromancers.  The  king  forced  his  own 
children  to  pass  through  the  idolatrous  fires ;  the  people 
bowed  down  and  kissed  their  hands  to  the  winged  horses 
of  the  sun.  But  there  was  one  man  who  remained  faith- 
ful to  the  religion  of  the  true  God.  He  prayed  for  the 
nadon  and  called  upon  all  to  repent  and  return  to  God. 
And  at  length  he  saw  the  reward  of  his  faithfulness.  The 
blessing  came  upon  Israel  as  grateful  as  the  morning  dew. 
The  songs  of  pure  worship  were  heard  again  in  the  tem- 
ple and  the  people  bowed  at  the  altars  of  Jehovah.  This 
return  to  truth  and  righteousness  was,  however,  merely 
temporary.     It  was  as  the  flashing  of  Northern  Lights ; 


148  AN   INCREDIBLE   RUMOR. 

the  returning  darkness  was  deeper  than  ever.  King  and 
people  went  back  to  their  abominations,  and  the  prophet 
disappeared  in  the  gloom  of  the  gathering  night,  uttering 
this  sad  lament,  "  Who  hath  believed  our  report?  and  to 
whom  is  the  arm  of  the  Lord  revealed  ?"  In  vain  had  he 
preached  truth  and  righteousness.  In  vain  had  he  proph- 
esied the  coming  of  the  Holy  One.  On  the  eyes  of  the 
stiff-necked  people  a  thick  film  of  blindness  had  gathered. 
They  could  not  see ;  they  would  not  hear.  In  vain  was 
God's  arm  made  bare  for  their  redemption,  as  a  workman 
rolls  back  his  sleeve  for  the  undertaking  of  a  mighty  task. 
He  would  have  delivered  them  :  he  would  have  gloriously 
redeemed  them ;  but  they  would  not  believe  it. 

Seven  hundred  years  went  by,  and  around  the  spur  of 
Mount  Olivet  passed  a  procession  on  its  way  to  the  Holy 
City.  "  Hosanna  !  Hosanna  to  the  Son  of  David  !"  cried 
those  that  went  before  and  those  that  followed  after.  Je- 
sus entered  the  temple,  and  from  the  porch  where  Isaiah 
had  vainly  besought  the  people  to  repent  and  beheve  he 
preached  the  glorious  gospel.  But  in  him  there  was  no 
form  nor  comeliness  that  men  should  desire  him.  He 
seemed  to  them  as  a  root  out  of  a  dry  ground.  He  was 
despised  and  rejected.  The  heart  of  the  people  was  in  no 
wise  changed,  as  Esaias  had  written,  "  Who  hath  believed 
our  report?  and  to  whom  is  God's  arm  revealed?" 

When  all  was  over  and  the  glorious  work  had  been 
verified  by  the  Saviour's  triumph  over  death,  Paul,  wri- 
ting to  the  people  of  Rome,  bids  them  believe  that  their 
salvation  is  near ;  he  would  have  them  rejoice  in  the  good 
news  of  deliverance  from  sin.  "How  beautiful  upon  the 
mountains,"  he  exclaims,  "  are  the  feet  of  him  that  bring- 
eth  good  tidings,  that  publisheth  peace!"  Yet  still  the 
message  was  rejected,  and  the  apostle  finds  utterance  for  his 
disappointment  in  the  prophet's  words,  "  Who  hath  be- 


AN   INCREDIBLE    RUMOR.  I49 

lieved  our  report  ?  and  to  whom  is  the  arm  of  the  Lord  re- 
vealed ?" 

And  here  am  I,  eighteen  hundred  years  after,  preach- 
ing the  same  gospel.  Has  human  nature  changed  in  the 
meantime  ?  Nay,  human  nature  is  the  one  constant  fac- 
tor in  history.  There  are  multitudes  who  still  reject  the 
offer  of  redemption  in  Jesus  Christ.  The  truth  is  unto 
some  a  savor  of  life  unto  life ;  but  to  many,  alas !  it  is  a 
savor  of  death  unto  death. 

What  is  this  report  which  the  people  so  persistently 
reject?  It  is  the  story  of  God's  intervention  in  behalf  of 
our  ruined  race.  He  so  loved  the  world  that  he  gave  his 
only-begotten  Son  to  redeem  it.  It  is  a  message  of  joy 
unspeakable  and  full  of  glory.  How  is  it  then  that  any 
should  reject  it?  Ruskin  says,  "Pride  is  at  the  bottom 
of  all  our  blunders."  The  greatest  blunder  that  a  human 
soul  can  ever  make  is  to  refuse  the  proffer  of  salvation  in 
Jesus  Christ.     And  pride  is  at  the  bottom  of  it. 

I.  Pride  of  intellect.  We  all  know  something,  and 
none  knows  over-much.  "  A  little  learning  is  a  danger- 
ous thing."  The  temptation  is  to  reject  everything  which 
does  not  fall  within  the  grasp  of  reason.  In  fact,  how- 
ever, the  wisdom  of  man  is  foolishness  with  God.  The 
moment  that  we  approach  anything  divine,  we  are  be- 
yond our  depth.  Observe  some  of  the  fundamental  facts 
of  the  gospel  over  which  we  stumble  because  they  baffle 
us. 

(i.)  The  Manger.  "  Great  is  the  mystery  of  godliness  ; 
God  made  manifest  in  the  flesh :  the  angels  desire  to  look 
into  it."  Not  for  a  moment  must  it  be  supposed  that  a 
finite  mind  can  comprehend  the  mystery  of  the  Incarna- 
tion. If  a  man  were  to  enter  here  with  a  tin  cup,  a  foot 
rule,  and  a  pair  of  steelyards,  and  tell  us  that  he  meant 
therewith  to  measure  the  ocean,  compass  the  earth,  and 


150  AN   INCREDIBLE   RUMOR. 

weigh  the  clouds  of  heaven,  we  should  know  that  he  had 
gone  daft.  It  were  greater  folly  still  for  any  man  to  think 
himself  capable  of  solving  this  preeminent  spiritual  mys- 
tery. That,  however,  is  absolutely  no  reason  at  all  why 
we  should  reject  it. 

(2.)  The  Cross.  How  can  the  innocent  suffer  for  the 
guilty?  How  can  the  infinite  God  bear  the  sins  of  his 
creatures  ?  How  can  justice  be  satisfied  by  vicarious 
pain  ?  These  and  kindred  questions  crowd  thick  and  fast 
upon  us.  But  the  mystery  of  God's  vicarious  death  in 
our  behalf  is  really  no  more  incredible  than  the  lower  but 
like  mystery  of  a  mother's  love.  And  a  mother's  love  is 
the  commonest  thing  in  the  world.  A  child  born  out  of 
her  travail  pains,  carried  on  her  weary  arms,  and  feeding 
upon  her  life,  tears  away  from  her  restraining  care  at 
length,  plunges  into  sin,  and  breaks  her  heart.  To  insist 
then  upon  puncturing  that  heart  and  analyzing  its  blood, 
finding  there  so  much  of  serum,  so  much  of  coagulum, 
with  the  proper  proportion  of  iron  and  phosphorus,  would 
be  no  more  preposterous  than  for  God's  children  to  un- 
dertake, by  what  is  called  the  scientific  method,  to  fathom 
the  doctrine  of  his  redemptive  love  and  vicarious  pain  for  us. 

(3.)  The  Open  Sepulchre.  He  that  was  dead  is  alive 
again.  This  also  is  repugnant  to  our  reason.  How  can 
the  dead  live?  And  yet  life  out  of  death,  the  mystery 
of  mysteries,  is  all  around  us  and  ever  forcing  itself  upon 
us.  I  stand  in  a  ploughed  field  where  the  farmer  has 
scattered  the  seed,  and  never  think  of  asking,  "  Can  this 
death  beneath  my  feet,  return  to  life  ?"  I  know  it  will. 
But  I  stand  in  Greenwood  where  the  dead  are  lying 
all  about  me,  and  despite  the  universal  analogy  of  na- 
ture, I  cry  aloud,  "  O  God,  can  these  dead  live  ?"  And 
the  Lord  answers,  "  The  trumpet  shall  sound  and  the 
dead   shall   rise."      Then  shall  be  brought  to   pass  the 


AN    INCREDIBLE   RUMOR.  15 1 

saying  that  is  written,  "  Death  is  swallowed  up  in  vic- 
tory. O  death,  where  is  thy  sting  ?  O  grave,  where  is 
thy  victory  ?" 

We  must  expect  mystery  in  the  spiritual  province. 
How  indeed,  could  it  be  otherwise  when  God  himself  is 
the  fundamental  and  greatest  mystery  ?  Canst  thou  by 
searching  find  him  out?  How  little  the  definitions  of  God 
mean  to  us.  He  is  "  that  circle  whose  centre  is  everywhere 
and  whose  circumference  is  nowhere."  This  means  only 
that  he  is  infinitely  beyond  us.  We  may  know  that  he  is 
and  that  he  is  the  rewarder  of  them  that  diligently  seek 
him  ;  but  there  we  pause.  All  God's  works  are  like  him- 
self, mysterious.  Here  is  the  line  of  differentiadon  be- 
tween our  work  and  his.  I  may  understand  a  steam- 
engine  and  possibly  be  able  to  take  it  apart  and  explain 
its  wheels  and  pistons  and  cylinders ;  but  the  moment  I 
undertake  to  deal  with  a  snowflake,  a  dewdrop,  or  an  elec- 
tric flash,  I  am  at  my  wits'  end.  Man  can  fathom  what 
man  has  done  or  can  do  ;  but  it  is  the  glory  of  God  to 
conceal  a  matter.  His  works  are  past  finding  out.  We 
veil  our  faces  before  him. 

n.  Moral  pride.  The  worst  of  us  thinks  moderately 
well  of  himself.  Pass  through  the  corridors  of  The 
Tombs  and  ask  the  criminals  there  to  pass  judgment  on 
their  own  cases,  and  the  chances  are  that  every  one  will 
pronounce  himself  a  pretty  fair  sort  of  man.  No  religion 
can  commend  itself  to  the  average  man  which  antagonizes 
this  confidence  in  personal  merit.  We  are  not  all  in  The 
Tombs,  but  we  are  all  "  concluded  (literally,  imprisoned) 
under  sin."  There  is  no  difference ;  we  have  all  sinned 
and  come  short  of  the  glory  of  God. 

(i.)  The  suggestion  of  sin  is  abhorrent  to  us.  It  dis- 
turbs our  equanimity ;  it  troubles  our  sleep.  We  are  rea- 
sonably comfortable  until  Jesus  Christ  comes  our  way  and 


152  AN   INCREDIBLE   RUMOR. 

brings  accusation  against  us.  His  own  entire  life  was  a 
protest  against  sin.  His  preaching  was  a  two-edged 
sword,  dividing  asunder  the  soul  and  spirit  of  a  guilty 
man.  His  death  was  a  terrific  outcry  against  the  horror 
of  sin.  No  man  wants  to  be  shaken  thus  out  of  his  ease. 
Christ  tears  away  the  turf  from  our  assumption  of  virtue 
and  exposes  a  grave-full  of  "dead  men's  bones  and  un- 
cleanness."  Little  wonder  that  a  sinner  will  have  none 
of  it. 

(2.)  We  do  not  like  the  notion  of  repentance.  Herod, 
being  disturbed  by  John  the  Baptist's  cry,  "  Repent  ye ! 
Repent  ye !"  cast  him  into  Machaerus,  fed  him  on  bread 
and  water,  and  ultimately  beheaded  him,  only  to  be  haunt- 
ed by  his  wraith  walking  up  and  down  and  crying  still, 
"  Repent !  Repent !"  We  all  would  kill  John  the  Bap- 
tist could  we  catch  him.  For  he  ever  goes  before  the  gos- 
pel with  his  weird  cry  and  troubles  the  soul  that  the  Good 
Physician  may  heal  it. 

(3.)  The  doctrine  of  Free  Grace  is  repugnant  to  us. 
The  gospel  says,  If  you  are  ever  saved  it  must  be  without 
money  and  without  price.  Our  pride  revolts.  We  want 
to  be  doing.  Every  merit-maker  on  earth — the  moralist, 
the  Brahman  devotee  measuring  his  length  along  the  weary 
way  to  the  Ganges,  the  humble  payer  of  Peter's  pence — 
is  doing  his  utmost  to  earn  salvation.  We  would  cheer- 
fully pay;  but  Croesus  himself  could  not,  with  all  his  gen- 
erous possessions,  buy  one  of  the  clusters  from  the  King's 
vineyard.  "  Ho,  every  one  that  thirsteth,  come  ye  to  the 
waters ;  and  he  that  hath  no  money,  come,  buy  and  eat ; 
yea,  come  buy  wine  and  milk  without  money  and  without 
price."  We  would  be  glad  to  suffer  if  suffering  could  ex- 
piate the  mislived  past ;  but  we  cannot.  Christ  has  suffered 
once  for  all.  No  penance  can  save  us ;  no  sacrifice  can 
avail . 


AN   INCREDIBLE   RUMOR.  153 

Once  for  all.    O  sinner,  receive  it ! 
Once  for  all.     O  brother,  believe  it ! 
Cursed  by  the  Law  and  bruised  by  the  Fall, 
Christ  hath  redeemed  us  once  for  all. 

What  then  remains  ?      Hovi^  shall  a  sinner  be  saved  ? 
By  simply  accepting  the  proffer  of  pardon  and  life.      He 
that  believeth  shall  be  saved.      Faith  is  the  appropriating 
hand.     Is  this  all  ?     Ay ;  and  it  is  the  slightness  of  it  that 
offends  us.    All  our  pride  rises  up  within  us.    We  will  not 
be  saved  gratis.     We  will  not  be  thus  beholden  to  God. 
A  proud  soul  will  pay  its  own  reckoning.     It  will  not  be 
humbled  like  a  mendicant.      But  it  must.     It  must  take 
life  for  nothing  or  it  will  never  take  it  at  all.      We  must 
come  to  Christ  as  Constantine  came  to  the  cross  on  Cal- 
vary, taking  off  his  crown  and  purple  robes  and  making 
himself  of  no  reputation  before  that  effigy  of  divine  mercy. 
We  must  become  nothing  in  the  presence  of  Christ,  to 
the  end  that  Christ  may  become  everything  to  us. 
There  are  two  concluding  thoughts, 
(i.)  The  report  that  God  has  loved  us  and  given  him- 
self for  us  is  true.      This  is  the  news,  the  god-spel,  the 
glorious  gospel  of  the  blessed  God.    Whether  men  beHeve 
it  or  not  does  not  affect  the  truth.     God  bared  his  omnip- 
otent arm  on  Calvary  to  work  redemption  for  us.      His 
own  word  stands  voucher  for  the  rumor.     The  hearts  and 
consciences  of  a  great  multitude  of  saints  redeemed  an- 
swer Yea  and  Amen  to  it.     On  one  of  Bradlaugh's  jour- 
neys through  Cornwall  he  delivered  an  infidel  address  to 
a  large  assemblage  of  miners.    At  the  close  of  the  address 
he  gave  the  customary  opportunity  to  any  who  might 
wish  to  question  or  reply  to  him.     Possibly  he  thought 
some  callow  youth  would  take  up  the  gauntlet  and  be 
easily  disposed  of    But  an  old  woman,  wearing  an  antique 
bonnet,  with  a  basket  on  her  arm,  came  forward  to  the 


154  AN   INCREDIBLE   RUMOR. 

platform.    She  said,  "  Sir,  I  paid  thrippence  to  hear  ye  tell 

us  of  something  better  than  the  gospel  of  Christ.  This 
was  what  your  placard  promised,  that  you  would  show  us 
'something  better  than  the  gospel.'  But  ye  have  not 
done  it.  Let  me  tell  you  what  this  gospel  has  done  for 
me.  I  was  left  a  widow  thirty  years  ago  with  ten  children 
to  care  for.  I  trusted  in  Christ,  and  he  helped  me.  All 
my  little  ones  have  grown  up  to  be  respected  and  beloved. 
I  was  often  sore  pressed  and  the  flour  was  low  in  the  bar- 
rel, but  my  Lord  ever  helped  me.  Many  a  time  my  heart 
was  near  breaking  for  my  boys  and  girls,  but  he  raised  me 
up.  And  now  I  am  old  and  poor  and  decrepit,  but  happy 
as  a  morning  lark,  and  looking  for  the  city  which  hath 
foundations,  whose  builder  and  maker  is  God.  Sir,  ye 
have  cheated  me  of  my  thrippence.  Ye  have  not  told  me 
of  anything  that  can  be  compared  with  the  gospel  of  my 
Lord."  The  infidel  rubbed  his  hands  and  smilingly  said 
to  his  audience,  "  Really  this  good  woman  is  so  happy  in 
her  delusion  that  it  would  be  a  pity  to  undeceive  her." 
"  No,  no,"  she  said,  "  that  will  never  do,  and  your  laugh- 
ing does  not  alter  the  case.  I  have  given  you  proof  of 
the  gospel,  and  what  have  you  answered  ?  Naught  but 
a  sneer,  a  patronizing  fling — weapons  from  the  armory  ol 
folly  that  a  man  like  yourself  should  be  ashamed  of.  Sir, 
ye  have  cheated  me  of  my  thrippence  and  ye  are  not  an 
honest  man."  Thus  it  is  written,  God  hath  chosen  the 
foolish  things  of  the  world  to  confound  the  wise,  and  the 
weak  things  of  the  world  to  confound  the  things  which 
are  mighty.  Our  gospel  has  been  tried  in  ten  thousand 
times  ten  thousand  cases  similar  to  this,  and  found  to  be 
gloriously,  gloriously  true. 

(2.)  And  if  it  were  not  true,  still  let  us  cherish  it.  If  it 
be  only  a  fond  delusion,  let  us  in  any  case  continue  in  it. 
If  but  a  dream,  let  no  rude  hand  or  unkind  voice  awake 


AN   INCREDIBLE   RUMOR.  155 

us.  If  there  is  no  God,  no  Almighty  Friend  to  care  for 
this  world  and  its  suffering  creatures,  still  let  us  dream  of 
a  kind  Providence  and  murmur  in  our  sleep,  "Abba,  Fa- 
ther." If  death  is  really  the  end  of  all  and  our  future  is 
no  better  than  that  of  the  beasts  that  perish,  let  us  dream 
nevertheless  that  we,  being  made  in  the  divine  likeness, 
are  to  live  for  ever ;  and  in  our  sleep  let  us  still  see  visions 
of  the  heavenly  city  with  its  pearly  gates  and  golden  streets 
and  the  ineffable  glory  shining  over  it.  If  they  which  have 
fallen  asleep  in  Christ  are  perished,  if  our  parting  with 
dear  ones  who  have  gone  before  us  into  the  unknown  was 
not  Auf  Wiedersehe7t,  but  Farewell  for  ever,  still  let  me 
dream  that  one  day  I  shall  have  them  again,  that  I  shall 
touch  their  dear  hands  and  kiss  their  Hps  in  the  glad 
day  of  the  reunions  in  our  Father's  house.  In  the  name 
of  all  that  is  kindly  and  gracious,  leave  me  to  my  fond 
delusions  ;  let  me  still  and  ever  dream  on. 

But  the  gospel  is  true.  This  is  no  cunningly  devised 
fable.  We  speak  that  we  do  know  and  testify  that  we 
have  seen.  God's  arm  has  been  made  bare  for  us.  With 
yonder  cross  he  has  beaten  down,  as  with  Thor's  hammer, 
the  gates  of  hell.  Here  life  and  immortality  are  brought 
to  light.  This  is  a  faithful  saying,  worthy  of  all  accepta- 
tion, that  Christ  Jesus  came  into  the  world  to  save  sinners. 
He  that  believeth  shall  live.  Rescue  is  at  hand.  The 
sound  of  the  bugle  is  heard  upon  the  hills.  Let  us  throw 
open  the  great  gates  of  our  hearts  that  God  with  his  great 
salvation  may  enter  in. 


THE 

TREASURES  OF  THE  BIBLE  AS  A  BOOK 
■    AMOHG  BOOKS. 


"  Therefore  every  scribe  which  is  instructed  unto  the  kingdom  of 
heaven  is  like  unto  a  man  which  is  an  householder,  which 
bringeth  forth  out  of  his  treasure  things  new  and  old."  Matt. 
13:52. 

Here  is  a  brief  parable.  The  door  into  the  meaning 
of  the  parabolic  teachings  of  Jesus  turns  upon  the  hinges 
of  Oriental  custom.  Were  it  not  for  this  fact  it  might  be 
impossible  to  interpret  them.  The  customs  of  the  Orient 
have  remained  substantially  unchanged  to  this  day  as  if 
to  assist  us  in  apprehending  the  truth.  The  farmer  still 
goes  out  with  a  forked  stick  over  his  shoulder  to  plough 
his  field;  Ruth  still  gleans  after  the  reapers;  Rebecca 
still  leads  her  flock  to  the  well  and  lets  down  the  water- 
pot  upon  her  hand  to  give  the  wayfarer  to  drink ;  Laz- 
arus still  sits  at  the  gate  waiting  for  his  plate  of  crumbs ; 
the  indolent  still  stand  with  folded  hands  in  the  market- 
place ;  the  bridesmaids  still  carry  their  lamps  along  the 
dark  streets,  and  the  cry  is  heard,  "  Behold  the  bridegroom 
cometh !" 

As  to  the  reference  in  this  particular  parable  :  a  trav- 
eller has  come  to  an  Oriental  home  at  eventide  and  is 
being  entertained.  His  host,  desirous  of  showing  his 
importance,  brings  out  his  wealth  and  spreads  it  before 
him.     There  were  no  banks  or  other  places  of  safe  de- 


THE   TREASURES   OF   THE   BIBLE.  1 5/ 

posit  in  those  days.  Treasure  was  buried  in  the  ground 
or  kept  in  a  recess  in  the  wall.  The  householder  here 
goes  to  his  treasury  and  bring  out  things  new  and  old : 
antique  coins ;  necklaces  worn  by  princes  of  long  ago ; 
golden  shields  bearing  the  dint  of  old-time  battles ;  pre- 
cious stones  plucked  from  the  crowns  of  captive  kings ; 
the  loot  of  the  campaigns  of  ages.  All  these  are  spread 
before  the  eyes  of  his  wondering  guest.  Now,  says  Jesus, 
the  scribe  is  the  custodian  of  God's  treasury.  The  key  is 
at  his  girdle.  His  business  is  to  bring  forth  the  wealth  of 
Scripture,  new  truths  and  old  truths,  to  dazzle  the  eyes. 
The  preacher  is  the  scribe.  It  is  his  special  function  to 
expound  the  divine  Word. 

We  have  to  do  just  now  with  the  Scriptures  as  a 
Book  among  books.  Erase  the  name  of  Jehovah  from 
its  title  page — were  that  possible— and  regard  it  for  the 
nonce  as  merely  a  volume  in  the  world's  library.  In 
which  case  we  shall  find  that  no  book  in  all  the  world's 
literature  is  for  a  moment  or  in  any  particular  to  be  com- 
pared with  it.  This  is  the  preeminent  classic,  with 
respect  to  which  there  is  practical  unanimity  among 
thoughtful  men.  In  Froude's  life  of  Bunyan  he  says  that 
amid  the  enforced  silence  and  solitude  of  Bedford  jail  the 
prisoner  had  only  two  books  and  one  of  these  was  the 
Bible,  of  which  he  adds  significandy,  "  The  Bible  is  a 
literature  in  itself,  the  richest  and  rarest  in  human  thought, 
so  that  he  who  masters  it  is  a  liberally  educated  man." 

Let  us  now  visit  this  treasury  and  bring  forth  some 
of  the  things,  new  and  old,  which  commend  it  as  worthy 
to  be  called  the  Word  of  God. 

I.  The  Poetry  of  the  Bible.  One  third  of  the  Old 
Testament  is  in  poetic  form.  The  earliest  of  all — and 
probably  the  oldest  scrap  of  poetry  in  existence — is  the 
Song  of  the  Sword  in  Genesis  4 :  23,  24.     It  seems  to 


158  THE  TREASURES  OF  THE  BIBLE. 

be  commemorative  of  some  blood-shedding  in  that  early 
time: 

"Adah  and  Zillah,  hear  my  voice; 

Ye  wives  of  Lamech,  hearken  to  my  speech  ! 

I  have  slain  a  man  for  wounding  me, 

A  young  man  for  smiting  me. 

If  Cain  was  seven  times  avenged, 

Then  Lamech  seventy-seven-fold." 

Alas,  that  ever  since  those  primitive  times  the  world  has 
been  singing  the  Sword  Song ! 

The  sweetest  hymn  of  the  springtime  is  that  of  Sol- 
omon. All  the  poets  have  sung  the  vernal  beauties  and 
the  renewal  of  life,  but  never  one  so  sweetly  as  this : 

"  My  beloved  spake  and  said  unto  me, 
Rise  up,  my  love,  my  fair  one,  and  come  away  ; 
For  lo,  the  winter  is  past. 
The  rain  is  over  and  gone  : 
The  flowers  appear  on  the  earth ; 
The  time  of  the  singing  of  birds  is  come, 
And  the  voice  of  the  turtle  is  heard  in  our  land. 
The  fig-tree  ripeneth  her  green  figs. 
And  the  vines  are  in  blossom, 
They  give  forth  their  fragrance. 
Arise,  my  love,  my  fair  one,  and  come  away !" 

The  most  stirring  of  battle  songs  is  that  of  Deborah. 
The  "  Marseillaise,"  "  God  save  the  Queen,"  and  the  "  Bat- 
tle Hymn  of  the  Republic  "  are  flat,  stale,  and  unprofit- 
able beside  it.  She  summons  the  princes  of  Israel  and 
the  people  to  the  fray.  We  hear  the  footfall  of  the  multi- 
tude rushing  towards  the  high  places  of  the  field.  The 
stars  in  their  courses  are  marshalled  to  fight  against  Sis- 
era.  The  river  Kishon,  that  mighty  river,  sweeps  past 
in  tumult,  bearing  the  terror-stricken  enemy  in  rout 
towards  the  sea.  And  above  the  hoarse  artillery  of 
heaven,  the  roar  of  the  torrents,  the  shriek  of  the  dying, 


THE   TREASURES    OF   THE   BIBLE.  1 59 

we  hear  the  song  of  the  prophetess  inspiring  the  victors 
and  invoking  maledictions  upon  those  who  hngered  among 
the  bleating  flocks : 

"  Curse  ye  Meroz, 
Curse  ye  bitterly  the  inhabitants  thereof; 
Because  they  came  not  to  the  help  of  the  Lord, 
To  the  help  of  the  Lord  against  the  mighty ! 
Through  the  window  looks 
The  mother  of  Sisera. 
Why  lingers  his  cart  in  coming? 
Why  tarry  the  wheels  of  his  chariot? 
Thus  let  them  perish, 
All  thine  enemies,  O  Jehovah  ! 
O  my  soul, 
Thou  hast  trodden  down  strength." 

Of  this  memorable  battle  song  it  may  be  said,  as  Car- 
lyle  wrote  of  Burns'  *'  Scots  wha  hae  wi'  Wallace  bled," 
that  it  should  be  sung  with  the  voice  of  the  whirlwind. 

And  where  is  there  anything  like  Habakkuk's  vision 
from  the  watch-tower?  He  sees  the  Almighty  marching 
through  history : 

"God  came  from  Teman, 
And  the  Holy  One  from  Mount  Paran ; 
His  glory  covered  the  heavens 
And  the  earth  was  full  of  his  praise !" 

Before  him  goes  the  pestilence  and  burning  coals  are 
under  his  feet ;  on  either  side  the  hills  are  bowing  and  the 
mountains  are  scattering  in  affright.  The  ocean  utters 
his  voice  and  lifts  his  hands  on  high.  Sun  and  moon 
stand  still  in  their  habitations  at  the  flash  of  his  speeding 
arrows  and  the  shining  of  his  spear.  With  flail  in  hand 
he  strides  through  the  ages  and  generations  threshing  the 
nations  in  his  wrath. 

The  New  Testament  opens  with  the  song  of  the  angels : 


l6o  THE   TREASURES   OF   THE   BIBLE. 

"  To  you  is  born  this  day  a  Saviour,  which  is  Christ  the 
Lord.  Glory  to  God  in  the  highest,  and  on  earth  peace, 
good-will  towards  men  !" 

Is  there  anything  sublimer  than  that  anywhere?  Yes, 
the  last  song  of  the  Book,  the  adoration  of  the  angels : 
"  Worthy  art  thou  to  receive  honor  and  power  and  riches 
and  wisdom  and  strength  and  glory  and  blessing  for  ever 
and  ever.     Amen." 

Where  are  the  singers  in  literature  ?  Some  call  them  in- 
spired— Virgil  and  Homer  and  burning  Sappho,  Goethe 
and  Schiller,  Milton  and  Shakespeare — but  how  they 
dwindle  beside  the  bards  of  Scripture!  They  are  as  twit- 
tering swallows  in  a  field  of  morning  larks.  Never  have 
poets  sung  like  those  who  dipped  their  pens  in  "  Siloa's 
brook  that  flows  fast  by  the  oracle  of  God." 

II.  Let  us  visit  the  treasury  again  and  bring  forth 
some  of  its  wealth  of  Eloquence,  We  begin  with  Judah's 
plea  for  his  brethren  at  the  Egyptian  court,  probably  the 
oldest  display  of  oratory  in  existence.  He  was  a  stranger 
in  a  strange  land,  arraigned  with  his  brethren  on  a  crimi- 
nal charge.  The  possibility  of  death  confronted  them. 
Over  them  brooded  the  memory  of  a  dreadful  secret  sin. 
It  was  under  such  conditions  that  he  presented  his  argu- 
ment, earnest  and  pathetic  almost  unto  death.  "  His 
fancy  plays  with  rare  delicacy  around  the  venerable  form 
of  that  patriarch  who  in  the  distant  home  is  waiting  for 
Benjamin,  and  whose  very  life  is  bound  up  in  the  life 
of  the  child.  For  Benjamin  and  that  aged  father  he 
supplicates  with  tearful  fervency :  '  And  it  shall  come 
to  pass  that  when  we  come  to  thy  servant,  my  father, 
and  he  seeth  that  the  lad  is  not  with  us,  he  shall  die. 
We  shall  bring  down  his  gray  hairs  with  sorrow  to  the 
grave !'  " 

The  plea  of  Aaron  for  the  emancipation  of  Israel  has 


THE   TREASURES   OF  THE   BIBLE.  l6l 

no  parallel  in  history.  Day  after  day,  sixteen  times  suc- 
cessively, he  comes  before  the  tyrant  Pharaoh  wielding  the 
rod  of  Jehovah  and  in  his  name  demanding  that  the  chains 
of  the  people  shall  be  broken.  How  puny  seem  the  forms 
ol  Wilberforce  and  Lloyd  Garrison  in  the  presence  of  this 
mighty  liberator!  "Thus  saith  Jehovah,  Let  my  people 
go."  The  river  of  Egypt  rolls  with  blood,  reptiles  infest 
its  soil,  the  sun  is  veiled  in  darkness,  and  the  pestilence 
stalks  abroad,  the  harvests  are  beaten  down  by  angry 
tempests,  and  the  wail  of  death  goes  up  at  midnight  from 
every  home  !  Then  the  people  march  forth  ;  three  millions 
of  slaves  delivered  by  the  irresistible  voice  of  a  devoted 
man. 

The  time  would  fail  me  to  tell  of  Nathan  and  his  para- 
ble of  The  Little  Ewe  Lamb,  or  of  John  the  Baptist,  taught 
in  the  wilderness  to  cry,  "  Repent  ye,  repent  ye,  for  the 
kingdom  of  heaven  is  at  hand !"  or  of  Stephen  courdng 
death  in  his  eager  passion  to  unveil  the  sin  of  the  people 
in  crucifying  God's  well-beloved  Son ;  or  of  Peter  at  Pen- 
tecost, preaching  so  mightily  that  three  thousand  souls 
were  brought  sobbing  penitently  before  the  feet  of  Christ ; 
or  of  Paul  on  Mars'  Hill,  setdng  forth  the  doctrine  of  hu- 
man rights  in  words  that  were  the  foregleam  of  all  subse- 
quent manifestoes  in  behalf  of  civil  and  ecclesiastical  free- 
dom :  "  God  hath  made  of  one  blood  all  nations  of  men 
for  to  dwell  on  the  face  of  the  earth." 

The  crowning  eloquence  of  the  Scriptures  is  that  of  the 
Master.  The  common  people  heard  him  gladly.  He 
spake  as  one  having  authority.  They  wondered  at  the 
gracious  words  which  proceeded  out  of  his  mouth.  A 
Roman  guard  being  sent  to  take  him,  listened,  were  cap- 
tivated, and  returned  without  their  prisoner.  "  Why  have 
ye  not  brought  him  ?"  their  masters  demanded.  It  was  a 
strange  answer    they   gave,   these   men    of  batde,   proof 

II 


l62  THE   TREASURES   OF   THE   BIBLE. 

against  sentiment,  hardened  to  all  merciless  tasks,  "  Never 
man  spake  like  this  man  !" 

III.  We  go  again  to  the  treasury  and  bring  forth  some 
of  its  Historical  wealth.  Here  we  have  the  only  authentic 
record  running  back  to  the  infancy  of  time.  All  other 
chronicles  are  fragmentary.  Caesar  and  Xenophon  wrote 
episodes;  but  here  are  the  universal  annals.  This  is  a 
deep  river,  flowing  backward  in  its  course  past  the  ruined 
cities  of  antiquity,  in  tortuous  windings  whose  roar  and 
thunder  are  as  the  confused  noise  of  battle,  through  the 
quiet  pastures  of  peace,  through  the  solitudes  of  the  pri- 
meval ages,  past  the  confusion  of  tongues,  the  deluge,  the 
creation  of  man,  past  that  remote  period  when  the  earth 
was  without  form  and  void,  onward  still  past  the  floating 
nebulae,  and  still  beyond  to  the  ineflable  glory.  Its  source 
is  beneath  the  heavenly  throne,  as  it  is  written,  **  In  the 
beginning,  God." 

And  this  Scriptural  chronicle  is  entirely  trustworthy. 
It  has  stood  the  test  of  adverse  criticism  for  long  centu- 
ries, and  has  come  out  of  the  ordeal  without  the  smell  of 
fire  upon  it.  In  these  last  days  the  archaeologists,  dig- 
ging among  the  ruins  of  ancient  cities,  have  unearthed 
many  confirmations  of  Holy  Writ.  Voices  have  come 
from  mummy  crypts  and  buried  forums  and  sculptured 
obelisks  saying  Yea  and  Amen  to  it. 

The  cradle  of  the  race  was  in  the  Mesopotamian  Val- 
ley. Thence  came  the  nations,  the  religions,  and  the 
political  organizations  of  the  world.  But  of  the  primitive 
civilizations  of  that  Valley  next  to  nothing  was  known 
until  about  forty  years  ago,  when  a  royal  library  was 
found  dating  back  to  640  B.  C,  written  in  the  cuneiform 
character.  Here  are  text-books  of  every  sort.  Here  are 
tablets  commemorating  the  deeds  of  sovereigns  who 
reigned  2000  B.  C.     Here  is  the  name   of  Nimrod,  the 


THE   TREASURES   OF   THE   BIBLE.  163 

mighty  hunter  before  the  Lord.  Out  of  the  mist  of  the 
primitive  civiHzation  thus  disclosed  rise  the  towers  of  old 
Babylon.  We  find  here  an  account  of  the  deluge  and  a 
tradition  of  the  fall.  Here  is  the  story  of  the  raid  of  the 
four  kings  and  of  many  other  occurrences  which  had  pre- 
viously rested  upon  the  sole  authority  of  the  Scriptures. 
Thus  voices  from  the  tombs  are  continually  and  more  and 
more  declaring  the  historical  authority  of  this  Word  of 
God. 

IV.  Let  us  glance  at  the  Scientific  wealth  of  the  Bible. 
We  are  aware  that  the  science  of  the  Scriptures  has  been 
persistently  assailed  in  these  last  days.  It  is  a  common 
thing  to  hear  it  said,  "  The  Bible  was  not  intended  to  be  a 
scientific  book,"  giving  the  impression  that  it  makes  little 
difference  whether  the  science  of  the  Scriptures  is  trust- 
worthy-crfnot.  This,  however,  is  not  a  matter  of  small 
moment.  If  the  book  is  not  veracious  in  respect  to  sci- 
ence, what  ground  have  we  for  committing  ourselves  to 
its  spiritual  guidance  ?  A  minister  who  proves  himself 
unreliable  in  secular  matters,  whose  opinions  cannot  be 
trusted  anywhere  except  in  rehgion,  would  not  for  a  mo- 
ment pass  unchallenged  as  a  spiritual  counsellor.  The 
question  is  not  whether  the  Bible  was  intended  to  be  a 
scientific  book  or  not,  but  whether  the  Bible  is  true.  It  is 
not  true  unless  it  is  reliable  every  way.  If  it  cannot  be 
trusted  in  other  respects,  where  is  the  ground  for  relying 
upon  it  in  matters  pertaining  to  truth  and  morals  ? 

Observe  that  the  Old  Testament  Scriptures  abound 
everywhere  in  scientific  allusions.  They  treat  of  biology, 
ethnology,  astronomy,  geology,  zoology,  indeed  of  every 
department  of  natural  science.  You  would  have  to  tear 
the  Book  to  tatters  if  you  were  to  take  all  references  to 
science  out  of  it.  But  these  statements  have  not  yet  been 
successfully  impugned.     All  the  substantial  discoveries  of 


164  THE   TREASURES   OF   THE   BIBLE. 

science — observe,  I  do  not  say  dreams  and  hypotheses — 
are  continually  indorsing  and  verifying  them.  It  is  not  to 
be  denied  that  multitudes  of  undevout  scientists  are  clam- 
oring against  them.  But  the  Bible  has  withstood  the 
criticism  of  centuries,  and  this  will  not  affect  it. 

V.  The  Ethics  of  the  Scriptures.  By  universal  con- 
sent the  Bible  is  the  standard  of  universal  morals.  We 
take  our  stand  between  Sinai  and  Olivet,  the  two  moun- 
tains of  the  Law  and  the  Gospel,  and  find  here  the  source 
of  the  world's  jurisprudence  and  the  sanctions  of  all  civil 
and  social  courtesy. 

Here  also  is  a  portrait  gallery  of  worthies  in  whom 
the  precepts  of  morality  have  found  their  best  illustration, 
Enoch,  Abraham,  David,  Elijah,  Ruth  the  virtuous,  the 
Marys,  Paul,  and  the  Sons  of  Thunder.  What  a  roll- 
call  of  mighty  and  virtuous  ones  could  be  gotten  from 
these  pages !  Yet  they  are  all  "  concluded  under  sin," 
and  all  join  in  the  confession  that  they  "  come  short  of 
the  glory  of  God."  There  is  one  among  them,  however, 
whose  face  shines  as  the  sun  shineth  in  his  strength. 
Over  him  we  write,  "  The  Wonderful,"  and  under  him, 
"  Verily  this  was  a  righteous  man."  Oh  how  it  helps  all 
struggling  men  and  women  to  have  so  glorious  an  ideal ! 
In  him  we  behold  duty,  holiness,  manhood,  character. 
He  is  the  only  one  who  ever  lived  on  earth  of  whom  it 
could  be  said.  He  was  as  good  as  the  law.  In  him  all 
graces  were  combined,  as  all  colors  blend  in  the  white 
solar  ray — the  golden  glory  of  the  sunrise,  the  deep  blue 
of  the  heavens,  the  emerald  of  the  sea.  Thus  Christ  com- 
bines all  virtues  and  excellencies  and  stands  forth  in  his- 
tory as  the  Ideal  Man. 

VI.  Once  more  let  us  bring  forth  from  the  storehouse 
its  wealth  of  Doctrine.  For  the  Scriptures  are  of  pre- 
eminent value  with  respect  to  spiritual  truth. 


THE   TREASURES   OF   THE    BIBLE.  165 

There  are  some  things  which  our  souls  are  aching  to 
know.  We  can  get  along  without  science,  we  can  live 
without  the  lower  forms  of  knowledge,  but  we  must  some- 
how be  advised  respecting  the  problems  touching  our 
eternal  destiny.  Is  there  a  God?  And  are  we  immor- 
tal? Shall  we  stand  before  him  in  judgment,  and  live 
for  ever  in  weal  or  woe  ?  Is  there  a  heaven  ?  Is  there  a 
hell?  Can  a  man  be  deUvered  from  the  shame  and  an- 
guish of  his  sin  ?  These  are  questions  that  will  not  down. 
They  demand  an  answer  at  the  hands  of  every  earnest 
man. 

These  are  the  things  embraced  in  that  old  question, 
"What  is  truth?"  The  Academy  by  the  Ilissus,  the 
painted  porch  of  Zeno,  the  garden  of  Epicurus,  repre- 
sented vain  efforts  to  answer  it.  Canst  thou  by  wisdom 
find  out  God  ?  The  despair  of  the  world  found  expres- 
sion on  the  curled  lip  of  Pilate  when  he  satirically  asked, 
"  What  is  truth?"  But  it  has  pleased  God  to  make  known 
in  the  Scriptures  the  things  which  the  unaided  reason  of 
man  could  never  have  arrived  at. 

(i.)  They  reveal  God.  They  reveal  him  as  I  AM 
THAT  I  AM.  He  is  ''the  Lord  God,  merciful  and  gra- 
cious, slow  to  anger  and  plenteous  in  mercy."  He  is  Je- 
hovah Tsidkenu,  our  guide  and  helper.  He  is— best  of 
all— our  Father  in  heaven.  Nowhere  but  in  the  Scrip- 
tures can  we  thus  perceive  him. 

(2.)  The  Bible  also  reveals  the  true  nature  of  man. 
He  was  created  in  God's  likeness  and  after  his  image,  a 
soul  living  and  destined  to  Hve  for  ever.  He  fell  from  his 
high  estate  and  Ichabod  was  written  on  his  brow — "  The 
glory  hath  departed."  But  blessed  possibilities  still  open 
up  before  him.     All  is  not  lost. 

(3.)  The  Bible  makes  known  the  great  at-onement 
between  God  and  man.     It  points  to  the  cross  as  the 


l66  THE   TREASURES   OF  THE   BIBLE. 

point  whereat  God  can  be  just  and  the  justifier  of  the  un- 
godly. It  bids  us  beheve  that  God  himself,  taking  flesh 
upon  him,  bore  our  sins  in  his  own  body  on  the  tree,  that 
whosoever  believeth  in  him  shall  not  perish,  but  have 
everlasting  life.  Other  books  have  poems,  but  no  other 
sings  the  song  of  salvation  and  gives  the  trouWed  soul  a 
peace  that  floweth  like  a  river.  Other  books  have  elo- 
quence, but  no  other  enables  us  to  behold  God  himself 
stretching  out  his  pierced  hands  and  pleading  with  men 
to  turn  and  live.  Other  books  have  history,  but  no  other 
tells  the  story  of  divine  love  reaching  from  the  remote 
councils  of  eternity  to  the  consummation  on  Calvary,  "the 
old,  old  story  of  Jesus  and  his  love."  Other  books  have 
science,  but  no  other  can  give  the  soul  a  definite  assur- 
ance with  respect  to  spiritual  life,  so  that  it  may  say,  "  I 
know  whom  I  have  believed  and  am  persuaded  that  he  is 
able  to  keep  that  which  I  have  committed  to  him  against 
that  day."  Other  books  set  forth  philosophy,  but  no 
other  makes  us  wise  with  respect  to  those  great  doctrines 
which  centre  in  the  living  God. 

This,  therefore,  is  the  book  to  live  by,  the  one  book 
that  makes  the  future  bright  and  brings  heaven  near. 
Other  systems  of  philosophy  are  like  ships  which  carry 
their  lights  at  the  stern,  "casting  a  lurid  glare  on  the 
white  wake  of  receding  foam,  warning  of  no  peril  and 
lighting  to  no  anchorage."  This  book  carries  a  search- 
light at  the  masthead,  showing  the  dangers  on  every  side 
and  throwing  a  splendor  on  the  waters  clear  to  heaven's  gate. 

And  this  is  the  book  to  die  by.  I  would  that  you 
might  have  known  my  friend  Parmentier,  an  old  Hugue- 
not, dim-eyed,  pain-stricken,  bent  with  years,  friendless 
and  penniless.  In  his  humble  hut  he  had  three  things  to 
comiort  him:  the  flowers  that  grew  in  the  little  garden 
before  his  door  (how  they  flourished  under  his   loving 


THE   TREASURES   OF  THE   BIBLE.  167 

care!),  the  birds — a  score  of  singing  birds  that  hung  in 
the  sunshine  of  his  sohtary  window — to  whom  he  talked 
as  httle  girls  talk  with  their  dolls,  and  his  Bible,  well 
thumbed  and  greatly  beloved.  The  last  time  I  saw  him, 
we  bent  together  over  the  fourteenth  chapter  of  St.  John, 
and  the  last  words  we  read  were  these,  "  Peace  I  leave 
with  you,  my  peace  I  give  unto  you :  not  as  the  world 
giveth,  give  I  unto  you.  Let  not  your  heart  be  troubled, 
neither  let  it  be  afraid."  The  blessed  Book  is  resting  on 
the  coverlet  of  many  a  death-bed  to-day.  Its  truth  is 
the  strong  staff  of  the  dying  as  they  pass  on  to  the  city 
of  God. 

Remember  then,  beloved,  the  word  of  the  Master,  how 
he  said,  **  Search  the  Scriptures."  Search  them  as  for 
hid  treasure.  And  blessed  is  the  man  who  finds  here 
the  secret  of  eternal  life. 

"This  is  the  field  where  hidden  lies 
The  pearl  of  price  unknown  ; 
That  merchant  is  divinely  wise 
Who  makes  that  pearl  his  own." 

When  we  were  children  we  were  led  by  fairy  guides  into 
subterranean  caves,  where  vaulted  roofs  and  fretted  walls 
sparkled  with  jewels  and  precious  stones.  Thus,  to  the 
reader  whose  eyes  are  opened  by  the  touch  of  the  Spirit, 
do  the  Scriptures  glow  with  the  unspeakable  riches  oi 
truth.  But  amid  their  sparkling  splendors  there  is  none 
so  bright  as  Christ  himself  He  is  the  Kohinoor,  the 
crown-diamond  among  them  all. 


SUNRISE. 


"  Then  spake  Jesus  again  unto  ihem,  saying,  I  am  the  light  of  ihe 
world:  he  that  followeth  me  shall  not  walk  in  darkness,  but  shall 
have  the  light  of  life."    John  8:12, 

God  is  light,  "  essential,  original,  unapproachable." 
God  is  light  and  in  him  is  no  darkness  at  all.  Christ  is 
the  manifestation  of  God.  He  is  the  brightness  of  the 
Father's  glory,  and  as  such  also  is  light.  He  was  prefig- 
ured in  the  golden  candlestick  that  threw  its  radiance  upon 
the  ceremonies  of  the  Holy  Place.  He  was  set  forth  in 
the  Shechinah,  the  luminous  cloud  that  led  the  children  of 
Israel  on  their  journey  to  the  promised  land.  His  advent 
was  prophesied  as  the  coming  of  the  morning  :  "  But  unto 
you  that  fear  my  name  shall  the  Sun  of  Righteousness 
arise  with  healing  in  his  wings."     Mai.  4 :  2. 

We  shall  the  better  understand  these  words,  "  I  am  the 
light  of  the  world,"  if  we  review  the  circumstances  under 
which  they  were  spoken.  It  was  at  the  Feast  of  Taberna- 
cles. The  ministry  of  Jesus  was  drawing  to  a  close.  He 
had  much  to  do  and  the  time  was  short.  **  I  must  work 
while  it  is  day,"  said  he,  "for  the  night  cometh."  His 
home  during  the  feast  was  with  his  friends  at  the  suburban 
town  of  Bethany.  It  was  his  custom  to  rise  early  in  the 
morning,  walk  into  Jerusalem,  and  spend  the  day  there  in 
preaching  and  working  miracles.  His  enemies,  who  had 
pursued  him  long,  were  now  closing  in  upon  him.  In 
vain  thus  far  had  they  set  gins  and  snares  for  his  feet ;  but 
on  this  particular  morning  fate   seemed  to  favor   them. 


SUNRISE.  l6g 

The  Lord,  having  "  prevented  the  day,"  was  in  the  temple 
porch  preaching  to  the  early  worshippers,  when  an  inter- 
ruption occurred.  A  boisterous  company,  led  by  certain 
rabbis,  dragged  through  the  gate  and  into  his  presence  a 
wretched  woman  who  had  been  taken  in  the  act  of  adul- 
tery, probably  in  one  of  the  pilgrim  tents.  They  threw 
her  down  upon  the  marble  pavement,  crying,  "  Moses  in 
the  law  saith  that  such  shall  be  stoned,  but  what  sayest 
thou?"  Here  was  a  dilemma.  If  he  said.  Let  the  law 
have  its  course,  his  gospel  of  mercy  was  flung  to  the  winds. 
If  he  said,  Let  her  go  scot  free,  he  would  lay  himself  open 
to  the  charge  of  heresy  against  the  Jewish  law.  There 
she  lay,  poor  guilty  thing,  her  hair  dishevelled,  her  gar- 
ments torn,  cowering  and  hiding  her  crimson  face  in  her 
hands.  There  they  stood,  arrogant  churchmen,  silently 
awaiting  his  word.  He  stooped  and  wrote  upon  the  dust 
of  the  pavement.  It  was  his  only  written  sermon.  They 
followed  his  finger  as  it  traced  the  words,  "  Let  him  that 
is  without  sin  cast  the  first  stone  at  her."  And  one  by 
one  those  gray-bearded  priests  and  rabbis,  conscience- 
stricken,  turned  and  crept  away  ;  so  that  when  Jesus  arose 
and  looked  about  him,  lo,  they  all  were  gone,  and  he  was 
alone  with  his  little  congregation  and  the  sinful  woman  in 
their  midst.  By  this  time,  as  we  venture  to  surmise,  the 
twilight  was  lifting  and  the  day  began  to  break.  The  sun 
slowly  appeared  above  the  eastern  crags  of  Gilead,  and 
far  towards  the  west  the  sky  threw  back  a  golden  glow. 
It  was  perhaps  at  this  moment  that  Jesus  said,  "  I  am  the 
light  of  the  world ;  he  that  followeth  me  shall  not  walk 
in  darkness,  but  shall  have  the  light  of  life." 

We  mark  here  certain  notable  points  of  similitude  be- 
tween the  natural  sun  and  Christ  as  the  luminary  of  the 
spiritual  world. 

I.    The  Sun  is  the  great  revealcr.     At  its  rising  the 


170  SUNRISE. 

darkness  was  withdrawn  like  a  folded  curtain.  The  mists 
rose  from  the  Tyropceon  Valley  and  in  tortuous  wreaths 
and  columns  vanished  out  of  sight.  The  shadows  from 
under  the  brows  of  the  overhanging  crags  came  forth  and 
pursued  each  other,  like  silent  spectres,  across  the  hills. 
The  smoke  rose  in  dense  masses  from  the  heaps  of  sacri- 
ficial offal  burning  in  the  ravine  of  Hinnom.  The  beasts 
gat  them  away  together  and  hid  themselves  in  dens ;  and 
the  earth  everywhere,  like  an  opened  scroll,  was  disclosed 
to  view. 

Thus  Christ  unveils  the  soul.  It  was  because  he 
threw  a  white  light  into  the  hearts  of  those  proud  Phari- 
sees that  they  silently  betook  themselves  out  of  his  sight. 
The  old  priest,  Simeon,  who  held  the  infant  Jesus  in  his 
arms  and  sang,  "  Now  lettest  thou  thy  servant  depart  in 
peace,"  prophesied  that  this  child  would  be  "  a  light  unto 
the  people,"  and  that  by  him  "  the  thoughts  of  many  hearts 
should  be  revealed."  He  brings  us  into  the  solitude  where, 
as  in  some  gallery  of  horrors,  we  look  about  us  and  be- 
hold our  sins :  our  envyings  and  jealousies,  avarice  and 
sordidness  and  utter  selfishness,  our  offences  against  our 
fellow-men  and  our  disloyalties  towards  God ;  they  stand 
out  before  us  as  vividly  as  the  handwriting  on  Belshaz- 
zar's  palace  wall.  Thus  he  is  a  discloser  of  the  secret 
thoughts  and  imaginations  of  the  heart. 

And  in  this  he  is  an  offence  to  the  natural  heart.  It  is 
scarcely  to  be  expected  that  we  should  like  the  expos6.  It 
is  written,  "  This  is  the  condemnation,  that  light  is  come 
into  the  world,  and  men  love  darkness  rather  than  light, 
because  their  deeds  are  evil."  Sin  ever  seeks  the  cover  of 
the  night.  In  the  reign  of  Charles  11.  a  man  named 
Heming  received  a  contract  for  lighting  the  streets  of 
London  with  lamps  hung  at  every  tenth  door  on  all  moon- 
less nig  Ills  from  Michaelmas  to  Lady's  Day.     Macaulay 


SUNRISE.  171 

says  that  Heming's  lanterns  wrought  more  effectively  than 
any  revolution  in  the  interest  of  public  morality. 

The  hardest  of  prayers  to  offer  is  that  of  David, 
''Search  me,  O  God,  and  know  my  heart;  try  me  and 
know  my  thoughts."  None  but  a  man  of  moral  courage 
can  offer  it.     Some  go  so  far  as  to  wish, 

"Oh  wad  some  power  the  giftie  gie  us 
To  see  oursels  as  ithers  see  us ;" 

but  the  mere  thought  of  gazing  upon  our  corrupt  natures 
with  the  clear  eyes,  not  of  "  ithers,"  but  of  God,  may  jusdy 
overwhelm  us. 

II.  The  Sun  is  the  great  extinguisher.  That  morning 
the  moon  grew  dim  at  his  coming,  the  stars  shone  more 
and  more  faintly,  undl  the  last  Hngering  spark  of  heaven 
faded  from  view.  In  the  porch  of  the  temple  was  the 
great  candelabrum,  reputed  to  be  fifty  cubits  high,  mag- 
nificently adorned  with  sparkling  stones  and  surmounted 
with  lamps  that  cast  their  glow  throughout  the  city.  At 
the  rising  of  the  sun  these  lights  grew  dim  and  cast  a 
shadow  on  the  temple  floor. 

"  Night's  candles  were  burned  out,  and  jocund  Day 
Stood  tiptoe  on  the  misty  mountain-tops." 

In  like  manner  all  lesser  lights  are  quenched  in  the 
glory  of  the  Sun  of  Righteousness.  The  moralist  walks 
proudly  in  the  feeble  glow  of  his  personal  merit  until 
Christ  comes  his  way,  and  then  he  sees  himself  unworthy. 
Lo,  all  his  righteousnesses  are  as  filthy  rags.  The  form- 
alist wearing  his  broad  phylacteries  walks  erect  in  the 
glow  of  the  altar-candles  until  Christ  comes  his  way,  and 
then  he  sees  himself  as  a  Laodicean  impostor,  "  wretched 
and  miserable  and  poor  and  blind  and  naked."  No 
earthly  light  can  live  in  the  shining  of  His  face. 

Here  is  the  reason  why  all  false  religions  and  philoso- 


172  SUNRISE. 

phies  have  died  or  are  smitten  witli  death.  Where  are 
the  gods  of  the  Pantheon,  great  Jupiter  with  his  hand  full 
of  thunder-bolts  ;  Thor,  smiting  with  his  hammer  the  gates 
of  Jotunheim;  Ammon,  crowned  with  the  solar  disk?  All 
gone,  and  none  so  poor  to  do  them  reverence.  Where 
are  the  schools  of  philosophy  that  stood  by  the  banks  of 
the  Ilissus?  Who  follows  Plato  now,  or  Zeno  or  Epicu- 
rus ?  Their  names  are  but  a  suggestion  of  shadows  flee- 
ing before  the  sun.  But  the  gospel  of  Jesus  shines  with 
ever-increasing  splendor,  shines  brighter  and  brighter 
unto  the  perfect  day. 

III.  The  Sun  is  the  great  beautijier.  It  was  a  scene 
of  wonder  that  spread  before  the  eyes  of  those  who  were 
gathered  in  the  temple  porch  that  morning.  In  the  valley 
of  the  Kedron  lay  dewy  pastures  and  oHveyards.  On 
the  slopes  of  the  surrounding  hills  were  purple  vineyards, 
with  here  and  there  the  tents  of  devout  pilgrims  gleaming 
in  the  sun.  Far  to  the  north  were  snow-capped  moun- 
tains, and  away  to  the  west  the  mists  rising  from  the  Med- 
iterranean, and  over  all  the  blue  firmament  that  ever 
showeth  the  handiwork  of  God. 

So  Christ  brings  out  the  best  and  noblest  in  human 
life  and  character.  He  transforms  the  sinner  into  a 
saint.  There  was  Jerry  McAuley,  the  river  thief,  whose 
life  was  in  a  round  of  sordid  and  vicious  pleasures.  Christ 
came  to  him  and  the  sun  rose  upon  the  darkness.  He 
was  a  new  man  in  Christ  Jesus.  Old  things  were  passed 
away  and  all  things  became  new.  The  things  that  he  had 
loved,  he  hated  now.  New  hopes  and  aspirations  and 
purposes  came  to  him.  He  found  his  delight  in  doing 
for  others  and  in  serving  the  Lord.  I  was  in  Jerry 
McAuley's  mission  a  little  while  ago  and  heard  a  woman's 
testimony  to  the  gracious  influence  of  his  memory.  She 
had  been  a  woman  of  the  town.      "  But  now,"  she  said. 


SUNRISK  173 

while  tears  ran  down  her  cheeks,  "  oh  I  love  every  board 
in  this  floor,  I  love  every  nail  in  these  walls ;  for  here  I 
found  the  Saviour.  Whether  my  heart  is  changed  I 
scarcely  know,  but  there  is  a  change  somewhere.  All 
things  seem  transformed.  I  do  believe  that  now  I  love 
the  things  which  are  pure  and  lovely  and  of  good  report." 
Such  is  the  influence  of  the  gospel  of  Christ.  It  touches 
the  melancholy  heart  and  fills  it  with  gladness.  It  culti- 
vates the  graces;  faith,  hope,  and  charity  burst  into 
bloom  like  flowers  in  a  garden  open  to  the  east.  The 
trees  of  the  field  seem  clapping  their  hands  for  joy.  In- 
stead of  the  thorn  comes  up  the  fir-tree  and  instead  of 
the  brier  comes  up  the  myrtle-tree.  The  wilderness  and 
the  soHtary  place  are  glad  because  of  Him.  Christ's 
coming  into  a  human  life  is  like  the  morning  of  the  first 
creative  day. 

"  God  said,  *  Let  there  be  light  !' 
Grim  darkness  felt  his  might  and  fled  away. 
Then  startled  seas  and  mountains  cold 
Shone  forth,  all  bright  with  blue  and  gold. 
And  cried,  '  'T  is  day !  'T  is  day !'  " 

IV.  T/ie  Sun  is  the  great  quickener  and  invigorater. 
When  Jesus  walked  from  Bethany,  in  the  early  dusk,  all 
was  so  silent  that  the  fox  startled  from  the  roadside  made 
itself  heard ;  and  as  He  climbed  the  marble  steps  of  the 
temple  his  solitary  footfall  echoed  among  the  great 
arches.  But  as  the  morning  drew  nigh  the  world  gave 
tokens  of  life.  The  smoke  rose  curling  above  the  homes 
of  the  city.  The  people  issued  from  their  doors  and  could 
be  seen  greeting  each  other  in  the  narrow  streets.  Down 
by  the  gates  there  were  signs  of  chaflering ;  the  booths 
were  open,  the  hum  of  traffic  had  commenced ;  the  city 
was  awake.  So  the  soul  bestirs  itself  at  the  word  of  the 
Master,  and  life  that  had  been  passed  in  dreams  and  vis- 


174  SUNRISE. 

ions  is  henceforth  real  and  earnest.  "I  am  come  that 
you  might  have  Hfe,"  said  he,  "  and  that  you  might  have 
it  more  abundantly." 

The  forces  of  the  material  world  have  their  source  and 
centre  in  the  sun.  George  Stephenson,  seeing  a  railway 
train  in  motion,  said  to  his  friend  Dr.  Buckland,  "  Tell 
me,  what  drives  it?"  "One  of  your  great  engines,"  was 
the  answer.  "  But  what  drives  the  engine?"  "Steam." 
"  Ay,  but  what  drives  the  steam  ?"  "  The  sun,"  said  Dr. 
Buckland;  "the  light  that  was  absorbed  by  the  decaying 
life  of  the  carboniferous  age,  stored  away  for  centuries 
upon  centuries,  is  now  liberated  and  set  at  work." 

So  do  the  moral  forces  find  their  centre  in  Jesus  Christ. 
He  walked  but  for  a  litde  while  on  earth,  a  brief  ministry 
of  thirty  years,  and  went  his  way.  But  he  still  lives  among 
us.  His  life  and  character  furnish  the  world's  spiritual 
energy.  He  dwells  among  us,  a  living,  loving,  striving, 
helpful,  glorious  Christ. 

"  We  may  not  climb  the  heavenly  steeps 
To  bring  the  Lord  Christ  down  ; 
We  may  not  search  the  lowest  deeps, 

For  him  no  depths  can  drown  ; 
But  warm,  sweet,  tender,  even  yet 

A  present  help  is  he ; 
For  faith  has  slill  its  Olivet 

And  love  its  Galilee. 
The  healing  of  his  seamless  dress 

Is  by  our  beds  of  pain  ; 
We  touch  him  in  life's  throng  and  press 
And  we  are  whole  again." 

Is  there  one  in  this  company  who  has  grown  cold- 
hearted — one  who  espoused  Him  long  ago  but  has  neg- 
lected duty  and  forgotten  the  pleasant  paths  ?  What 
is  needed  ?  Only  to  let  the  sun  shine  in.  When  Alexan- 
der the  Great  visited  Diogenes  he  asked,  "  Is  there  any- 


SUNRISE.  175 

thing  I  can  do  for  you?"  It  was  in  his  power  to  give 
crowns  and  fortunes ;  but  the  old  cynic  had  no  desire  for 
them.  "  Nothing,"  he  answered,  "  but  to  stand  out  of  my 
light."  And  indeed  in  our  Christian  life  this  is  the  su- 
preme need,  to  have  everything  put  away  from  between 
us  and  the  shining  face  of  our  Lord.  There  is  nothing  so 
full  of  heahng  as  a  sun-bath.  One  thing  only  can  separate 
between  us  and  our  Lord ;  that  is  sin.  A  single  thread 
of  a  spider's  weaving,  if  it  He  across  the  glass  of  a  telescope, 
may  hide  from  view  the  brightest  star  in  the  firmament. 
So  is  it  with  a  sinful  habit ;  it  hides  the  Sun.  Therefore  let 
us  put  away  the  sin  that  doth  so  easily  beset  us  and  bask 
in  the  shining  of  his  face. 

Is  there  one  who  has  not  received  Him  ?  Oh  there 
is  a  sweet  delight  in  store  for  you !  Come  out  of  the 
dusk  and  twilight ;  come  into  the  morning !  In  the  po- 
lar regions  where  the  sun  is  below  the  horizon  six  months 
of  the  year,  the  return  of  the  springtime  is  heralded  with 
great  joy.  The  people,  weary  of  the  gloom  and  loneli- 
ness, betake  themselves  to  the  mountain-tops  and  watch 
for  the  first  appearing  of  the  light ;  and  when,  at  last,  they 
behold  the  flush  upon  the  forehead  of  the  king  of  day,  they 
cry  aloud,  "  O  beautiful  sun  !  O  beautiful  sun  !"  There  is 
a  like  pleasure  for  all  who  will  suffer  the  heavenly  grace 
to  shine  upon  them.  And  this  is  your  privilege  now.  It 
is  for  you  to  say  whether  or  no  the  day  shall  break  and 
the  shadows  flee  away. 

My  last  word  is  the  benediction  of  the  morning :  "  The 
Lord  bless  you  and  keep  you ;  the  Lord  make  his  face 
to  shine  upon  you  and  be  gracious  unto  you ;  the  Lord 
lift  up  upon  you  the  light  of  his  countenance  and  give  you 
peace."     Amen. 


176  THE   GOSPEL   OF   GLADNESS. 

THE 

BRIGHT  LIGHT  IN  THE  CLOUD, 


"And  the  men  see  not  the  bright  light  in  the  cloud."    Job  37:21. 

The  book  of  Job  is  a  dramatic  poem.  The  central 
figure  is  an  Arab  sheikh  who  dwelt  in  the  land  of  Uz.  He 
was  possessed  of  enormous  wealth  for  those  days :  seven 
thousand  sheep,  three  thousand  camels,  five  hundred  yoke 
of  oxen,  five  hundred  she  asses,  and  "  a  very  great  house- 
hold "  or  retinue.  The  guards  at  his  door  were  able  to 
defend  him  against  all  but  adversity.  His  home  was  a 
happy  one.  He  had  a  lovely  wife — despite  all  that  has 
been  said  against  her — and  seven  sons  and  three  daugh- 
ters. He  was  in  possession,  also,  of  perfect  physical 
health,  a  blessing  which  no  man  thoroughly  appreciates 
until  he  has  lost  it.  And,  best  of  all,  Job  was  an  upright 
man,  who  feared  God  and  eschewed  evil. 

The  next  of  the  dramatis  personcs  is  Satan.  He  is 
represented  as  appearing  at  heaven's  gate,  where  the 
Lord  greets  him,  "  Whence  comest  thou  ?"  and  he  an- 
swers, "  From  going  to  and  fro  in  the  earth  and  from 
walking  up  and  down  in  it."  No  rest  for  his  feet ;  no  rest 
so  long  as  there  is  one  righteous  man  to  be  tempted,  so 
long  as  there  is  a  possibility  of  dragging  one  more  into 
evil.  And  Satan  said,  "  Doth  Job  fear  God  for  naught  ? 
Is  his  piety  disinterested  ?  Nay,  nay.  Thou  hast  put  a 
hedge  about  him  so  that  he  cannot  be  tried — a  hedge 
about  his  house  and  about  his  cattle  and  his  flocks ;  but 
let  me  touch  what  he  hath  and  he  will  curse  thee !"     And 


THE   BRIGHT   LIGHT   IN   THE   CLOUD.  I// 

the  Lord  gave  Satan  power  to  tempt  him.  The  same 
happens  in  the  case  of  every  man.  No  character  is  per- 
fected without  trial.  Blessed  is  he  that  endureth  tempta- 
tion, for  when  he  is  tried  he  shall  receive  the  crown  of 
life.  Our  Lord  himself  was  led  out  into  the  wilderness  to 
be  tempted  of  the  devil.  The  servant  is  not  greater  than 
his  Lord. 

Then  came  the  succession  of  trials.  To  begin  with, 
poverty.  In  a  sudden  foray  all  Job's  property  was  lost  ; 
he  was  left  penniless.  But  the  malignant  purpose  of  the 
tempter  was  thwarted,  for  in  his  calamity  he  said,  "  The 
Lord  gave  and  the  Lord  hath  taken  away.  Blessed  be 
the  name  of  the  Lord." 

Then  bereavement.  A  messenger  came  announcing 
that  his  children  had  been  swept  away  in  sudden  death. 
All  gone !  In  the  morning  he  had  parted  with  them  at 
the  door,  wishing  them  a  happy  day  ;  now  the  poor  com- 
fort was  left  him  of  holding  their  lifeless  hands  and 
smoothing  the  damp  hair  from  their  cold  foreheads.  The 
tempter  stood  by  to  hear  him  curse  this  evil  providence ; 
but  he  said  again,  "  Blessed  be  the  name  of  the  Lord." 

Then  sickness.  A  painful  and  loathsome  form  of  lep- 
rosy was  laid  upon  him,  and  he  took  him  a  potsherd  to 
scrape  himself  withal  and  sat  down  among  the  ashes.  It 
was  then  that  his  wife  said,  "  Curse  God  and  die."  Not 
that  she  was  a  shrew ;  her  heart  was  broken  under  these 
repeated  troubles.  Poor  soul,  it  was  little  wonder  that 
her  patience  gave  out.  But  he  said  unto  her,  **  What, 
shall  we  receive  good  and  not  evil  at  the  hands  of  God  ? 
Blessed  be  his  name  !" 

Next  among  the  dramatis  persons  are  the  comforters, 
Bildad,  Eliphaz,  and  Zophar,  old  friends  and  neighbors. 
And  they  lifted  up  their  eyes  afar  off  and  knew  him  not,  so 
greatly  was  he  changed ;  and  they  rent  their  mantles  and 

Gosii.lciGla.lii.ss.  12 


178  THE   GOSPEL   OF   GLADNESS. 

sprinkled  dust  upon  their  heads.  For  a  while  they  sat 
down  with  him  upon  the  ground  in  silence,  and  when  at 
last  they  spoke  it  was  to  present  a  wrong  view  of  prov- 
idence. Miserable  comforters  were  they  all.  Their 
thought  was  that  God  deals  out  adversity  in  strict  requital, 
quid  pro  quo,  an  eye  for  an  eye,  a  tooth  for  a  tooth,  each 
sin  finding  its  own  punishment  in  this  present  life.  If 
therefore  Job  had  not  been  a  great  sinner  these  calamities 
could  never  have  befallen  him.  Little  wonder  that  he  re- 
sented this  false  philosophy.  It  is  a  false  philosophy. 
St.  Augustine  wisely  said  that  if  no  sin  were  punished  in 
this  present  time  we  would  believe  in  no  providence,  but 
if  every  sin  were  punished  here  we  would  believe  in  no 
judgment  hereafter. 

Then  Ehhu  arose;  he  had  modestly  waited  for  the 
others  because  they  were  his  elders.  His  conception  of 
providence  was  the  true  one.  God  disciplines  his  chil- 
dren through  suffering;  he  makes  all  things  work  to- 
gether for  the  good  of  those  who  love  him.  No  chas- 
tening for  the  present  seemeth-  to  be  joyous  but  rather 
grievous:  nevertheless  afterwards  it  yieldeth  the  peace- 
able fruit  of  righteousness  unto  them  which  are  exercised 
thereby.  Elihu  despairs,  however,  of  commending  this 
view  of  providence  and  expresses  a  fervent  desire  that 
God  would  appear  and  make  himself  known. 

Then  God  appears,  the  last  of  the  dramatis  perso7i(s. 
He  comes  in  the  whirlwind;  and  out  of  the  cloud,  sweep- 
ing through  the  heavens,  he  proclaims  his  majesty: 
"  Gird  up  now  thy  loins  like  a  man,  for  I  will  demand  of 
thee  and  answer  thou  me !" 

The  cloud  is  God's  pavilion.  It  is  the  appropriate 
medium  through  which  the  Infinite  reveals  himself  to 
man.  In  the  nature  of  the  case  it  is  not  possible  to  have 
a  revelation  without  a  corresponding  adumbration  of  Him. 


THE  BRIGHT   LIGHT   IN   THE   CLOUD.  1 79 

He  is  like  the  natural  sun,  which  cannot  be  seen  without  a 
dimness  intervening  between  it  and  the  naked  eye. 

At  Sinai  God  appeared  in  a  cloud.  He  led  his  chil- 
dren through  the  wilderness  in  the  pillar  of  cloud  and 
fire  which  was  called  "  The  Glory  of  the  Lord."  At 
the  dedication  of  Solomon's  temple  he  manifested  his 
presence  in  a  luminous  cloud  that  came  forth  from  the 
Holiest  of  All  and  filled  the  house  "  so  that  the  priests 
were  not  able  to  minister  by  reason  of  it."  The  birth  of 
Jesus  was  announced  to  the  shepherds  from  the  heavens  ; 
as  it  is  written,  "  The  Glory  of  the  Lord  shone  round 
about  them."  On  the  Mount  of  Transfiguration,  where 
the  Redeemer  showed  his  Godhood  for  an  instant  to  his 
disciples,  "  they  feared  as  they  entered  into  the  cloud."  At 
his  ascension  a  cloud  received  him  out  of  the  sight  of  his 
disciples ;  and  he  shall  so  come  as  they  saw  him  go,  in 
the  clouds  of  heaven  and  the  holy  angels  with  him. 

This  is  God's  way  of  revealing  himself:  he  must  needs 
obscure  his  glory  in  manifesting  it.  The  complaint  of 
Elihu  is  that  men  behold  the  cloud  but  not  the  bright 
light  within  it. 

I.  As  to  God's  Personality.  No  man  hath  seen  him 
at  any  time.  Canst  thou  by  searching  find  him  out  ?  To 
know  him  is  the  summit  of  human  aspiration.  This  is 
life  eternal,  to  know  God  and  Jesus  Christ  who  is  the 
manifestation  of  God. 

It  is  an  easy  matter  to  utter  His  name ;  but  who  can 
apprehend  the  tremendous  truth  suggested  in  that  little 
word  of  three  letters  !  Infinitude  is  embraced  in  it.  When 
Simonides  was  intrusted  by  King  Hiero  with  the  duty  of 
defining  God,  he  returned  at  the  close  of  the  day  to  ask 
for  further  time.  A  week,  a  month,  a  year  passed  by,  and 
then  he  reported,  "  The  more  I  think  of  him  the  more  he 
is  unknown  to  me."     There  have  been  campaigns  of  con- 


I80  THE   GOSPEL   OF   GLADNESS. 

troversy,  centuries  of  research,  libraries  of  theology,  and 
still  here  we  are  asking,  What  is  God  ?  The  cloud  be- 
wilders us. 

But  one  thing  we  know :  God  is  love.  This  is  the 
bright  light.  Whatever  else  w^e  fail  to  grasp,  this  we  may 
f"jlly  apprehend.  If  Jesus  Christ  had  done  no  more,  as 
Madame  de  Gasparin  said,  than  to  reveal  the  divine  Fa- 
therhood, that  would  have  compensated  for  his  incarna- 
tion. He  taught  us  to  say,  "  Our  Father  which  art  in 
heaven."  We  are  received,  not  by  the  spirit  of  bondage 
again  to  fear,  but  by  the  spirit  of  adoption  whereby  we 
cry,  Abba,  Father ! 

II.  As  to  God's  Character.  His  attributes  of  truth, 
justice,  holiness  are  the  habitation  of  his  throne.  In  the 
year  that  King  Uzziah  died  the  prophet  saw  Him  "high 
and  lifted  up  upon  his  throne,  and  his  train  filled  the  tem- 
ple. Above  it  stood  the  seraphim,  each  of  them  having 
six  wings ;  with  twain  he  covered  his  face,  and  with  twain 
he  covered  his  feet,  and  with  twain  he  did  fly.  And  one 
cried  to  another.  Holy,  holy,  holy  is  the  Lord  of  hosts. 
Then  he  said.  Woe  is  me,  for  I  am  undone,  because  I  am 
a  man  of  unclean  lips  and  mine  eyes  have  seen  the  King!" 
The  thought  of  the  divine  hoUness  appalls  us,  for  we  are 
defiled  and  by  our  sins  infinitely  separated  from  him. 

But,  again,  love  is  the  bright  light.  The  Cross  stands 
in  the  midst  of  the  divine  holiness.  The  cross  is  pre- 
eminently the  manifestation  of  the  divine  love.  At  the 
moment  when  Jesus  died  the  veil  of  the  temple  was  rent 
in  twain,  and  a  new  and  living  way  was  opened  up  for 
sinners  into  the  Holiest  of  All.  "  Procul,  procul  este^pro- 
fa7iir  cried  the  pagan  priests.  Depart,  O  sinful  ones! 
But  out  of  the  cloud  that  envelopes  the  Cress  of  Jesus 
there  proceeds  a  voice,  "  Come  unto  me,  all  ye  that  labor 
and  are  heavy  laden,  and  I  will  give  you  rest." 


THE   BRIGHT   LIGHT    IN   THE   CLOUD.  l8l 

III.  As  to  the  divine  Decrees,  or  God's  dealings  with 
us  from  the  eternal  ages.  The  very  suggestion  offends  us. 
Yet  we  must  be  aware  that  God  would  not  be  God  if  he 
had  not  foreknown  and  foreordained  whatsoever  cometh 
to  pass.  It  is  vain,  however,  to  undertake  to  simplify 
the  doctrine.  At  the  door  of  the  Puritan  Church  at 
Plymouth,  after  a  long  Sabbath  service  spent  in  discuss- 
ing "  freewill,  fixed  fate,  foreknov/ledge  absolute,"  an  old 
man  stood  with  his  staff  in  his  hand  stirring  the  depths  of 
a  stagnant  pool.  On  being  asked  what  he  was  doing,  he 
said,  '*  Searching  for  the  eternal  decrees."  All  the  efforts 
of  the  Christian  Church  during  these  centuries  to  simplify 
the  great  mystery  have  been  but  a  muddying  of  the  waters. 
We  fall  back  upon  the  Scriptural  statement,  **  Whom  God 
foreknew  he  also  did  predestinate ;  whom  he  did  predes- 
tinate, them  he  also  called ;  whom  he  called,  them  he  also 
justified;  and  whom  he  justified,  them  he  also  glorified." 

But  here  again  love  is  the  bright  light.  God's  decrees 
are  founded  in  his  mercy.  Election  has  never  kept  one 
out  of  heaven,  but  has  brought  an  innumerable  multitude 
into  it.  Two  lads  were  looking  at  a  picture  of  Elijah 
ascending  to  heaven  in  a  fiery  chariot.  One  of  them  said, 
"  Wouldn't  you  be  afraid  to  ride  that  way?"  The  other 
replied,  "  No,  not  if  God  drove."  We  look  calmly  upon 
the  mystery  of  the  divine  foreordination  and  rest  assured 
that  the  God  of  all  the  earth  does  right.  We  are  not 
afraid.     His  name  is  Love. 

IV.  As  to  divine  Providence.  Here  surely  clouds 
and  darkness  are  round  about  him.  Pain,  sorrow,  and 
disappointment  are  our  common  portion.  We  are  born 
to  trouble  as  the  clouds  to  fly  upwards.  We  are  all  bur- 
den-bearers.    Why  must  it  be  ?     Oh  the  mystery  of  it ! 

"  God  moves  in  a  mysterious  way 
His  wonders  to  perform." 


I82  THE   GOSPEL   OF   GLADNESS. 

The  poet  Cowper  who  wrote  that  impressive  hymn  had 
resolved  to  drown  himself  in  the  river  Ouse.  His  burden 
was  greater  than  he  could  bear.  His  soul  was  shrouded 
in  melancholy  ;  life  was  not  worth  living.  He  hired  a 
cabman  to  drive  him  along  the  country  road  to  the  river, 
three  miles  away.  But  the  driver  lost  the  way,  and  Cow- 
per sitting  within  had  time  to  reflect.  The  old  days  came 
back  to  him  ;  the  mother's  face,  the  village  church,  the 
promises  of  God's  blessed  Word,  they  came  to  him  with 
new  significance  now  :  "  Weeping  may  endure  for  a  night, 
but  joy  Cometh  in  the  morning ;"  "  These  light  afflictions, 
which  endure  but  for  a  moment,  shall  work  for  us  a  far 
more  exceeding  and  eternal  weight  of  glory ;"  "  I  am  per- 
suaded that  the  sufferings  of  this  present  time  are  not 
worthy  to  be  compared  with  the  glory  which  shall  be 
revealed  in  us."  Presently  he  leaned  out  of  the  window 
and  bade  the  cabman  carry  him  home,  and  there  he  wrote, 

"  God  moves  in  a  mysterious  way 
His  wonders  to  perform  ; 
He  plants  his  footsteps  in  the  sea 
And  rides  upon  the  storm. 

"  Ye  fearful  saints,  fresh  courage  take ; 
The  clouds  ye  so  much  dread 
Are  big  with  mercy,  and  shall  break 
In  blessings  on  your  head. 

•'Judge  not  the  Lord  by  feeble  sense, 
But  trust  him  for  his  grace ; 
Behind  a  frowning  providence 
He  hides  a  smiling  face." 

So,  here  again,  love  is  the  bright  light.  All  God's 
dealings  with  us  are  illumined  by  the  thought  that  he  does 
not  willingly  afflict  us.  He  is  making  all  things  work  to- 
gether for  our  good. 

Not  long  ago  in  the  Chinese  quarter  at  San  Francisco, 


THE   BRIGHT   LIGHT   IN  THE  CLOUD.  1 83 

under  one  of  the  theatres,  I  saw  a  child  of  six  years  with 
her  mother  in  a  narrow  room  with  Joss-gods  all  around 
them..  For  a  coin  the  litde  one  sang  to  us.  It  was  a 
strange  place  for  a  gush  of  heaven's  melody.  This  is 
what  she  sang : 

"Jesus  loves  me;  this  I  know, 
For  the  Bible  tells  me  so." 

Oh  that  we  might  all  carry  away  with  us  the  assurance 
of  our  Father's  love  !  Christ  is  its  supreme  manifestation. 
He  loves  us !  He  loves  us !  Whatever  darkness  may 
gather,  this  is  the  bright  light. 

"  Yes,  Jesus  loves  me ; 
Yes,  Jesus  loves  me; 
The  Bible  tells  me  so.'* 


1 84  THE   GOSPEL   OF   GLADNESS. 

CHRIST  AND  THE  BIBLE; 

HOW  THEY  STAND  OR  FALL  TOGETHER. 


"  Had  ye  believed  Moses  ye  would  have  believed  me,  for  he  wrote  of 
me;  but  if  ye  believe  not  his  writings  how  shall  ye  believe  my 
words?"    John  5:46. 

The  two  storm-centres  in  our  religious  history  are 
Christ  and  the  Bible.  All  notable  controversies  have 
gathered  about  these.  As  to  Jesus,  who  is  he  ?  Is  he 
what  he  claimed  to  be,  the  only-begotten  Son  of  the  Fa- 
ther, or  a  mere  trickster  and  dissembler?  The  strife  of 
centuries  has  turned  upon  this  and  kindred  queries ;  for 
it  has  been  understood  all  along  that  if  Christ  could  be 
disposed  of  Christianity  would  go  to  pieces.  And  when 
the  controversy  has  not  been  respecting  Christ  it  has  one 
way  or  another  centred  in  the  Bible.  What  is  this  old 
Book  ?  Is  it  what  it  claims  to  be,  God-breathed,  or  is  it 
above  the  ordinary  only  by  reason  of  certain  venerable 
associations?  Are  there  any  clear  characteristics  which 
lift  it  quite  out  of  the  category  of  other  books?  Can  it 
be  received  with  absolute  confidence  as  an  infallible  rule 
of  faith  and  practice ;  or  are  those  who  so  regard  it  no 
better  than  a  sort  of  fetich-worshippers  ?  Is  it  the  Truth, 
or  does  it  merely  contain  it  ?  What  think  ye  ?  Christ 
and  the  Bible,  these  are  the  two  controversial  centres  ot 
our  religion — as  they  ought  to  be — and  these  two  are 
really  and  substantially  one.  The  porch  of  Solomon's 
temple  was  upheld  by  two  mighty  brazen  pillars,  the 
names  of  which  were  Jachin  or  strength,  and  Boaz  or 
continuance.     A  Jew  going  up  to  the  temple,  faint  and 


CHRIST   AND   THE   BIBLE.  185 

heavy-hearted,  felt  his  strength  and  confidence  renewed 
by  the  sight  of  those  pillars  with  their  capitals  of  lily- 
work.  Thus  Christ  and  the  Bible  uphold  our  blessed  re- 
ligion. While  they  remain  it  is  safe.  And  they  shall 
abide  for  ever;  the  mouth  of  the  Lord  hath  spoken  it. 

It  is  significant  that  Christ  and  the  Bible  are  each 
called  the  Word  of  God.  How  indeed  could  God  reveal 
himself  to  men  otherwise  than  by  his  Word?  He  was 
know  in  nature,  but  not  clearly  or  intimately.  It  would 
be  difficult  for  a  man  to  look  so  far  "  through  nature  up 
to  nature's  God"  as  to  be  able  to  say  "Abba,  Father!" 
He  would  be  much  more  likely,  standing  amid  the  bewil- 
dering glones  of  the  earth  and  overarching  heavens,  to 
cry  aloud  in  desperate  desire,  "  O  God,  if  thou  art,  or 
wheresoever  thou  art,  speak  to  me  !  speak  to  me  !" 

And  God  has  spoken.  His  Word  has  come  to  us. 
As  it  is  written,  "  In  the  beginning  was  the  Word,  and 
the  Word  was  with  God  and  the  Word  was  God ;  and 
the  Word  was  made  flesh  and  dwelt  among  us."  Lan- 
guage is  the  medium  of  our  acquaintance  with  each  other. 
You  know  what  sort  of  person  I  am,  the  trend  of  my 
thought  and  purpose,  by  what  I  am  saying.  Thus  God's 
incarnate  Word  is  his  way  of  making  us  acquainted  with 
himself  Our  Lord  and  Saviour  is,  as  it  were,  God's  ar- 
ticulate Speech  addressed  to  men.  He  revealed  the  Fa- 
ther fully.  This  he  could  do  because  he  was  himself  the 
express  image  of  the  Father.  In  him  dwelt  the  fulness  of 
the  Godhead  bodily.  On  one  occasion  Philip  said  to 
Jesus,  "  Show  us  the  Father,  and  it  sufficeth  us ;"  and  Je- 
sus answered,  "  Have  I  been  so  long  time  with  you  and 
yet  hast  thou  not  known  me,  Philip  ?  He  that  hath  seen 
me  hath  seen  the  Father.  How  sayest  thou  then,  Show 
us  the  Father  ?  Believest  thou  not  that  I  am  in  the  Fa- 
ther and  the  Father  in  mc  ?" 


1 86  THE   GOSPEL   OF  GLADNESS. 

But  this  incarnate  Word  was  not  enough.  God  must 
speak  further  and  otherwise  if  he  would  reveal  himself  to 
all  mankind.  For  Jesus  was  hemmed  in  by  a  narrow  en- 
vironment of  time  and  space.  His  ministry  lasted  only 
three  years,  during  which  he  traversed,  to  and  fro,  a  small 
portion  of  an  inconsiderable  province  in  a  remote  corner 
of  the  earth.  Shall  the  gracious  offices  of  the  only-begotten 
Son  of  God  be  confined  to  healing  a  few  sick  folk  and 
preaching  to  some  thousands  of  stiff-necked  and  unregen- 
erate  Jews  ?  Nay,  all  nations  and  centuries  are  groaning 
and  travailling  for  Him.  The  Word  must  traverse  the 
world.  The  Sun  of  Righteousness  must  go  forth  as  a 
bridegroom  out  of  his  chamber  and  rejoice  as  a  strong 
man  to  run  a  race.  This  He  does  in  the  written  Word, 
which  is  the  reflex  of  himself,  his  universal  and  perpetual 
shining  forth.  Christ  is  made  known  through  the  Scrip- 
tures to  all  tribes  and  generations  of  the  human  race. 
They,  therefore,  righdy  share  with  him  the  honor  of  the 
title  "Word  of  God." 

The  pages  of  Scripture,  like  the  leaves  of  the  tree  of 
life,  are  "  for  the  healing  of  the  nations."  They  have  flut- 
tered forth  upon  the  four  winds  of  heaven  bearing  the 
tidings  of  redemption  to  those  who  sit  in  darkness  and  the 
shadow  of  death.  If  Jesus  Christ  is  to  reign  universally 
it  is  because,  under  the  present  Dispensation  of  the  Spirit, 
the  propaganda  is  being  successfully  carried  on  through 
the  instrumentality  of  the  written  Word.  We  are  express- 
ly told  that  "  the  sword  of  the  Spirit  is  the  Word  of  God." 
Thus  the  Bible  is  the  complement  and  counterpart  of 
Christ.  The  incarnate  and  the  written  Word  are  one — 
the  binomial  Word  of  God. 

A7id  they  stand  or  fall  together. 

We  hear  much  in  these  times  about  a  Christocentric 
religion  ;  as  if  indeed  it  had  ever  been  called  in  question 


CHRIST   AND   THE   BIBLE.  1 87 

that  Christ  is  the  only  foundation,  that  he  is  first,  last, 
midst,  and  all  in  all.  The  word  Christocentric  has  a  very- 
attractive  look  and  a  mellifluous  sound ;  but  there  is  rea- 
son to  fear  that  under  certain  conditions  it  may  be  made 
to  serve  Christ  himself  an  ill  turn.  If  it  be  used  to  em- 
phasize the  need  of  a  profounder  regard  for  Christ  and 
the  entire  Christian  system,  then  let  us  cordially  assent  to 
it ;  but  if  it  be  employed  in  any  quarter  as  a  cloak  for  re- 
jecting Christ's  teaching  as  to  Holy  Writ,  then  may  the  Lord 
deliver  us  !  We  may  be  sure  that  Christ  himself  would 
be  the  very  first  to  repudiate  a  Bibleless  gospel,  no  matter 
what  sweet  adjective  might  be  attached  to  it.  Mere  pro- 
testations of  loyalty  to  Christ  must  go  for  nothing,  partic- 
ularly in  a  controversy  like  this  respecting  the  divine 
Oracles,  unless  a  man  can  prove  his  loyalty  by  an  un- 
swerving and  unreserved  adherence  to  the  doctrine  of 
Christ.  "  Not  every  one  that  saith  unto  me.  Lord  ! 
Lord !  shall  enter  into  the  kingdom,  but  he  that  doeth 
the  will  of  my  Father  which  is  in  heaven." 

"A  man  may  cry  '  Christ,  Christ,' 

With  no  more  piety  than  other  people ; 
A  daw  's  not  counted  a  religious  bird 
Because  it  keeps  a-cawing  from  a  steeple." 

This,  then,  is  the  question  which  we  now  approach  :  Can 
we  throw  over  the  Bible  and  still  retain  Christ  ? 

\.  Let  us  observe  what  the  Bible  has  to  say  about 
Christ. 

To  begin  with,  it  is  something  more  than  a  mere  biog- 
raphy of  him.  To  say  that  its  purpose  is  to  outline  the 
scheme  of  salvation,  in  its  narrow  sense,  furnishes  a  taking 
phrase  but  not  a  complete  statement  of  fact.  There  are 
very  many  things  in  Scripture  which  have  no  direct 
bearing  on  the  way  to  escape  hell  and  reach  the  joys  of 


1 88  THE   GOSPEL   OF   GLADNESS. 

heaven.  And  whatever  the  Book  contains,  whether  theo- 
logical, ethical,  or  scientific,  is  true,  absolutely  true.  Thus 
it  is  written,  "  All  Scripture,  given  by  inspiration  of  God, 
is  profitable  for  doctrine,  for  reproof,  for  correction,  for 
instruction  in  righteousness,  that  the  man  of  God  may  be 
perfect,  thoroughly  furnished  unto  every  good  work," 
i.  e.,  that  he  may  have  a  well-rounded  and  symmetrical 
furnishing  for  life  every  way. 

It  is  true,  however,  that  the  golden  thread  running 
through  all  the  Scriptures  is  Christological.  Their  theme 
is  Christ.  This  is  true  of  both  the  Law  and  the  Proph- 
ets.* (i.)  The  moral  Law  as  delivered  from  Sinai  is  a 
schoolmaster  to  lead  sinners  to  Christ.  The  ceremonial 
Law  in  all  its  rites  and  symbols  pointed  to  him.  Its  local 
centre  was  the  Tabernacle,  which,  from  the  brazen  altar 
at  its  door  to  the  Ark  of  the  Covenant  in  the  Holiest  of 
All,  was  everywhere  typical  of  Christ.  Its  temporal  cen- 
tre was  the  great  Day  of  Atonement,  when  every  occur- 
rence, from  the  robing  of  the  priest  in  white  to  the  sending 
away  of  the  scapegoat  for  Azazel,  was  eloquent  of  Christ. 
(2.)  The  same  may  be  affirmed  of  the  prophets.  The 
beginning  of  prophecy  was  the  protevangel  in  Eden, 
'*  The  seed  of  woman  shall  bruise  the  serpent's  head." 
As  years  passed  on  and  men  forgot  God  and  lapsed  into 
the  abominations  of  the  heathen,  Abram  was  called  out 
of  Ur  of  the  Chaldees,  called  and  "  chosen  "  to  preserve 
monotheism  and  hand  it  down  through  the  generations 
until  the  coming  of  Christ.  To  him  was  the  promise 
given,  "  I  will  bless  thee,  and  make  thy  name  great;  and 
in  thee  shall  all  the  famihes  of  the  earth  be  blessed,"  a 
promise  to  which  Jesus  himself  ascribed  a  distinct  Messi- 
anic import.     The  Psalms  of  David  are  so  full  of  Christ 

*  A  common  title  of  the  Scriptures  among  the  Jews  was, 
"  The  Law  and  the  Prophets." 


cnrasT  and  the  bible.  189 

that  they  furnish  much  of  the  material  for  our  Christian 
hymn-books.  Isaiah  for  a  similar  reason  is  called  "  the 
evangelical  prophet."  He  foretells  Christ  as  a  child,  a 
teacher,  a  wonderworker,  a  man  of  sorrows,  a  vicarious 
sacrifice,  dying,  triumphing  over  death,  and  evermore  liv- 
ing as  the  Mediator  and  Advocate  of  penitent  souls.  Dan- 
iel saw  the  great  world-powers  rising  and  flourishing  and 
passing  away  to  make  room  for  the  universal  dominion  of 
the  Son  of  Man.  The  last  of  the  prophets,  Malachi,  in 
the  gathering  gloom  of  that  Egyptian  darkness  of  four 
hundred  years  which  intervened  between  the  two  Econ- 
omies, waved  his  torch,  crying,  "  The  night  cometh,  but 
be  of  good  courage,  the  Sun  of  Righteousness  shall  arise 
with  healing  in  his  wings !"  Thus  Christ  is  everywhere 
in  Law  and  Prophecy  like  the  theme  of  an  oratorio ;  so 
that  it  would  be  obviously  impossible  to  keep  the  Bible 
and  let  Christ  go. 

II.  W/iaf,  now,  has  Christ  to  say  about  the  Bible  ? 
He  was  familiar  with  it.  He  learned  it  memoriter  when  a 
lad,  and  received  it  as  his  "  infallible  rule  of  faith  and  prac- 
tice " — so  received  it  without  any  twisting  of  language  or 
qualification  or  mental  reservation.  In  each  of  his  three 
temptations  in  the  wilderness  he  used  it  as  an  eifective  foil 
against  the  adversary.  When  urged  to  change  the  stones 
into  bread  to  satisfy  his  hunger  he  answered,  "  Nay,  I  can- 
not !  For  I  remember  what  my  dear  mother  taught  me 
out  of  the  Book, '  Man  shall  not  live  by  bread  alone,  but 
by  every  word  that  proceedeth  from  the  mouth  of  God.'  " 
And  when  urged  to  cast  himself  down  from  a  pinnacle  of 
the  temple,  thus  showing  his  Godhood  by  his  superiority 
to  natural  laws,  he  answered  again,  "  Nay,  I  cannot !  For 
I  remember  what  my  Bible  says,  *  Thou  shalt  not  tempt  the 
Lord  thy  God.'  "  And  when  urged  finally  to  avoid  the 
agony  of  the  cross  and  accept  the  world's  sovereignty  in 


IQO  THE   GOSPEL   OF   GLADNESS. 

return  for  a  single  act  of  homage  rendered  to  its  de  facto 
prince,  he  answered  again,  "  I  cannot !  For  the  Book 
says,  *  Thou  shalt  worship  the  Lord  thy  God,  and  him 
only  shalt  thou  serve.'  "  Thus  in  every  case  the  Bible  was 
his  stand-by.  "  It  is  written  "  was  enough  for  him.  And 
blessed  is  every  one  of  his  followers  who  can  defend  him- 
self in  like  manner  with  the  sword  of  the  Spirit. 

(i.)  But  now  to  be  more  specific:  Christ  declares  the 
Scriptures  to  be  true.  He  does  not  scruple  to  call  them 
"  truth."  He  does  not  say  that  they  contain,  but  that  they 
are,  the  word  of  God.  Thus  in  his  sacerdotal  prayer  in 
behalf  of  his  disciples  he  pleads,  "  Sanctify  them  by  thy 
truth  ;  thy  word  is  truth."  A  follower  of  Christ  ought  to 
be  willing  to  follow  him  in  his  indorsement  of  the  Scrip- 
tures no  less  than  in  faithful  service.  He  affixed  his  seal 
to  the  story  of  the  Deluge,  saying,  "As  it  was  in  the  days 
of  Noah,  so  shall  the  coming  of  the  Son  of  Man  be:  they 
were  eating  and  drinking,  marrying  and  giving  in  mar- 
riage, and  the  flood  came  and  swept  them  all  away."  He 
believed  in  the  old  story  of  the  destruction  of  the  Cities  of 
the  Plain  by  fire  and  brimstone  from  heaven,  in  the  heal- 
ing efficacy  of  the  brazen  serpent,  in  the  turning  of  Lot's 
wife  into  a  pillar  of  salt,  and  in  Jonah  in  the  whale's  belly. 
Hegave  an  explicit  assent  to  those  Old  Testament  "  fa- 
bles "  which  are  so  abhorrent  to  many  of  the  learned  crit- 
ics of  these  days.  He  was  probably  as  well  advised  as 
most  of  our  Biblical  exegetes  respecting  the  real  facts 
bearing  upon  the  question  of  inerrancy,  and  knowing  all 
he  did  not  hesitate  to  indorse  the  entire  trustworthiness  of 
the  most  vulnerable  portions  of  Holy  Writ. 

And  then  observe  his  eloquent  silence  respecting  all 
those  alleged  errors  and  discrepancies  which  so  vex  the 
souls  of  certain  of  our  learned  folk.  Did  he  know  that 
these  blunders  were  to  be  found  in  the  sacred  pages? 


CHRIST  AND   THE   LIBLE.  I9I 

How  is  it  that  he  uttered  no  word  against  the  Mosaic  cos- 
mogony ?  How  is  it  that  he  did  not  denounce  those  im- 
precatory Psalms  which  are  too  horrible  to  be  read  in  some 
of  our  modern  pulpits  ?  How  is  it  that  he  did  not  expose 
the  falsity  of  those  prophecies  concerning  himself  which 
have  never  been  fulfilled  and  never  can  be  because  their 
time  has  gone  by?  Surely  it  is  not  too  much  to  suppose 
that  Jesus  was  an  honest  man.  He  seems  to  have  been  a 
fervent  hater  of  shams  and  impostures,  lying  frontlets  and 
phylacteries,  false  traditions  of  the  elders,  and  deceptions 
of  every  sort.  Is  it  possible  that  his  eyes  were  not  so 
clear  in  this  particular  as  those  of  our  recent  Biblical 
scholars  ?  Or  was  his  soul  not  so  sensitive  with  regard  to 
those  dreadful  things  in  Scripture  ?  We  are  in  a  dilem- 
ma. Was  he  unscrupulous  or  merely  ignorant?  Must 
we  put  the  most  severe  limitations  upon  his  knowledge, 
assuming  that  he  knew  no  better  than  to  let  these  errors 
pass  unchallenged,  or  must  we  impugn  his  ingenuousness  ? 
In  either  case  we  could  scarcely  receive  him  as  our  Sa- 
viour and  spiritual  Guide. 

(2.)  Let  us  further  mark  how  Christ  adventures  his 
entire  work  on  the  verification  of  Scripture.  At  the  very 
outset  of  his  ministry  he  went  into  the  synagogue  at  Naz- 
areth and  opened  the  scroll  at  the  place  where  it  is  writ- 
ten, "  The  Spirit  of  the  Lord  God  is  upon  me ;  because  he 
hath  anointed  me  to  preach  good  tidings  unto  the  meek, 
to  bind  up  the  broken-hearted,  to  proclaim  liberty  to  the 
captives  and  the  opening  of  the  prison  to  them  that  are 
bound,  to  proclaim  the  acceptable  year  of  the  Lord  and 
the  day  of  vengeance  of  our  God;  to  comfort  all  that 
mourn,  to  give  unto  them  beauty  for  ashes,  the  oil  of  joy 
for  mourning,  the  garment  of  praise  for  the  spirit  of  heav- 
iness ;"  and  having  read  this  passage,  he  said  to  his  audi- 
ence, "  This  day  is  this  Scripture  fulfilled  in  your  ears." 


192  THE   GOSPEL   OF   GLADNESS. 

During  the  three  years  that  followed  he  hypothecated  the 
truth  of  his  teaching  and  the  genuineness  of  his  work  in 
all  particulars  on  the  sanction  of  Holy  Writ.  And  after 
his  resurrection,  while  walking  with  certain  of  his  disci- 
ples along  the  way  to  Emmaus,  he  began  with  Moses 
and  opened  the  whole  Scriptures  concerning  himself  It 
would  be  interesting  to  know  the  substance  of  that  expos- 
itory sermon.  We  may  be  quite  sure  that  he  unfolded 
the  meaning  of  ancient  rites  and  symbols  as  well  as  of 
Messianic  prediction  in  the  light  of  the  things  which  had 
recently  happened  at  Jerusalem.  We  may  be  equally 
sure  that  he  carefully  avoided  any  suggestion  of  the  fact 
which  has  recently  been  discovered,  that  "  the  great  body 
of  the  Messianic  prediction  has  not  only  never  been  ful- 
filled, but  cannot  now  be  fulfilled,  for  the  reason  that  its 
own  time  has  passed  for  ever."  What  he  did  say  seems 
to  have  been  of  directly  contrary  import.  It  was  directly 
in  line  with  his  previous  utterance,  "  Not  one  jot  or  tittle 
shall  pass  away  until  all  be  fulfilled."  Thus  Christ  plant- 
ed himself  on  the  absolute  truth  of  Scripture  and  adven- 
tured his  whole  ministry  upon  it;  and  what  was  good 
enough  for  our  Lord  and  Master  ought  to  be  sufficient  lor 
us.  He  stood  as  a  constant  witness  to  their  unqualified 
truth,  ever  turning  to  them  as  a  Court  of  Last  Appeal  in 
verification  of  his  divine  nature  and  mediatorial  work, 
saying,  "  Search  the  Scriptures,  for  in  them  ye  think  ye 
have  eternal  life,  and  they  are  they  which  testify  of  me." 

III.  I  do  not  see,  therefore,  how  it  is  possible  to  de- 
tach the  Written  from  the  Incarnate  Word.  They  must 
stand  or  fall  together.  Christ  is  interwoven  with  the  very 
fibres  of  the  Book,  and  it  is  everywhere  loyal  to  him. 
They  are  both  revelations  of  the  same  God. 

Attention  is  here  called  to  a  striking  parallel  in  the 
following  particulars : 


CHRIST  AND   THE   BIBLE.  1 93 

First:  Christ  and  the  Scriptures  are  both  alike  called 
The  Truth  and  The  Word  of  God. 

Second :  They  are  both  theanthropic :  that  is,  the  di- 
vine and  human  are  inextricably  blended  in  their  fabric. 
Christ  was  conceived  by  the  Holy  Ghost  and  born  of  the 
Virgin  Mary ;  but  in  partaking  of  his  mother's  humanity 
he  in  no  wise  inherited  her  sin.  In  like  manner  the  Holy 
Ghost  wrought  upon  certain  men  to  produce  the  Scrip- 
tures; as  it  is  written,  "Holy  men  spake  as  they  were 
moved  by  the  Holy  Ghost ;"  and  in  this  case  also  the  pro- 
duct was  free  from  human  imperfection.  No  doubt  the 
features  of  Jesus  bore  a  distinct  likeness  to  those  of  his 
mother ;  just  as  the  pages  of  Holy  Writ  are  marked  by 
the  mental  characteristics  of  their  human  penmen ;  but  in 
neither  case  does  this  resemblance  prevent  that  absolute 
faultlessness  or  inerrancy  which  belongs  to  any  word  of 
God. 

Third:  It  is  only  in  the  original  that  either  the  Incar- 
nate or  Written  Word  can  be  called  "  inerrant."  With 
respect  to  the  Scriptures  the  Higher  Critics  are  accus- 
tomed to  say,  "  What  is  the  use  of  affirming  inerrancy  of 
an  *  original  autograph '  which  is  not  in  existence  ?  The 
theory  that  there  were  no  errors  in  the  original  text  is 
sheer  assumption,  upon  which  no  mind  can  rest  with 
certainty.  We  must  take  the  Scriptures  as  we  have 
them,  without  reference  to  an  hypothetical  original  which 
no  man  living  has  ever  seen."  But  it  is  a  poor  rule  which 
cannot  be  made  to  work  both  ways.  No  living  man  has 
ever  seen  Jesus  Christ.  There  is  no  accurate  portrait  of 
him  in  existence,  certainly  not  if  the  Scriptures  are  errant 
Every  representation  of  him  in  the  life  and  character  of 
his  disciples  is  full  of  imperfections.  Nevertheless  we  do 
believe  that  the  original  Christ,  who  for  a  brief  period  of 
thirty  years  lived  among   men  and  then  vanished  from 


194  THE   GOSPEL   OF   GLADNESS. 

sight,  was  "  holy,  harmless,  and  undefiled,"  just  as  the 
Scriptures  were  in  the  original  autograph  as  it  left  the 
pens  of  those  holy  men  who  wrote  as  they  were  moved 
by  the  Spirit  of  God. 

Fourth:  Notwithstanding  the  errors  in  transmission, 
the  Word  of  God  in  both  cases  remains  in  such  substan- 
tial perfection  as  to  be  effective  in  the  accomplishment  ol 
its  work.  A  special  providence  has  kept  before  the  eyes 
of  all  generations  the  image  of  an  immaculate  Christ.  A 
special  providence  has,  likewise,  so  guarded  the  transcrip- 
tion of  the  Written  Word  as  that  we  may  confidently 
hold  it  to  be  an  infallible  rule  of  faith  and  practice.  Nei- 
ther the  Incarnate  nor  the  Written  Word,  as  we  have 
them,  can  lead  a  soul  astray,  but  will  infallibly  direct 
"  unto  every  good  work  "  and  lead  at  last  to  heaven's 
gate. 

The  Ark  of  the  Covenant,  which  was  the  centre  of  the 
cultus  of  the  old  economy,  was  a  complex  type  of  the 
Written  and  Incarnate  Word.  In  it  were  the  tables  of 
the  Law  which  were  the  nucleus  of  the  Scriptures  or 
"  Book  of  the  Law."  Over  it  was  the  Shechinah,  the 
luminous  cloud  in  which  Christ  as  "  the  Angel  of  the 
Covenant"  was  wont  to  manifest  his  presence.  It  was 
understood  that  the  welfare  of  Israel  was  involved  in  the 
destinies  of  that  Ark  of  the  Covenant.  It  was  carried 
eventually  into  the  battle  at  Ebenezer  as  a  forlorn  hope. 
The  old  priest  Eli  sat  by  the  gate  awaiting  the  result. 
"  And  there  ran  a  man  of  Benjamin  out  of  the  army  with 
his  clothes  rent  and  with  earth  upon  his  head  ;  and  when 
he  came,  lo,  Eli  sat  by  the  wayside  watching,  for  his 
heart  trembled  for  the  Ark  of  God.  And  he  said.  What 
is  there  done,  my  son  ?  And  the  messenger  answered, 
Israel  is  fled  before  the  Philistines,  and  there  hath  also 
been  a  great  slaughter  among  the  people,  and  thy  two 


CHRIST  AND   TPIE   BIBLE.  I95 

sons  HophnI  and  Phinehas  are  dead,  and  the  Ark  of  God 
is  takefi  /  And  it  came  to  pass  when  he  made  mention 
of  the  Ark  of  God  that  EH  fell  from  off  the  seat  back- 
ward and  died."  Woe  worth  the  day  when  Christ  and  the 
Bible  shall  lose  their  place  in  the  forefront  of  the  Christian 
Church  !  But  it  shall  not  be.  The  veracity  of  the  living 
God  stands  pledged  to  the  perpetuity  of  his  Word.  All 
flesh  is  as  grass,  and  the  glory  of  man  as  the  flower  of 
grass  ;  the  grass  withereth  and  the  flower  thereof  passeth 
away,  but  the  Word  of  the  Lord  endureth  for  ever.  The 
mouth  of  the  Lord  hath  spoken  it. 


196  THE   GOSPEL   OF   GLADNESS. 

THE 

FAITH  OF  AN  INFIDEL, 


"  Hast  thou  faith?"     Romans  14:22. 

Faith  is  reliance  on  evidence  as  to  things  not  lying 
within  the  province  of  the  senses.  Observe,  it  is  rehance 
on  evidence,  not  taking  things  on  hearsay.  St.  Paul  says, 
"  Faith  is  the  substance  of  things  hoped  for,  the  evidence 
of  things  not  seen  ;"  or,  as  given  in  the  new  version,  "  The 
assurance  of  things  hoped  for,  the  proving  of  things  not 
seen." 

The  province  of  faith  is  the  entire  universe  of  the  un- 
seen. Our  beUef  in  all  abstract  truths  is  founded  on  faith. 
Our  position  as  to  all  the  great  problems  that  take  hold 
on  eternity  is  conditioned  on  faith.  How  small  and  nar- 
rowly circumscribed  is  the  province  of  the  senses.  I  look 
about  me  from  the  highest  mountain-top  and  fifty  miles 
away  on  every  side  terminates  the  visible  world,  while 
25,000  miles  farther  every  way  lie  hills  and  valleys  and 
oceans  that  I   apprehend  solely  by  faith. 

It  is  the  universal  faculty.  We  live,  move,  and  have 
our  being  by  it.  In  the  morning  we  rise  and  go  forth, 
like  Abraham  when  he  looked  westward  from  the  bank  of 
the  Euphrates,  into  a  country  that  we  know  not.  No  man 
has  ever  been  there ;  none  has  ever  returned  to  tell  about 
it.  Yet  we  go  untrembling  to  meet  its  duties  and  respon- 
sibilities. All  through  the  day  we  walk  among  innumer- 
able dangers ;  but  we  are  not  afraid,  because  we  have  an 
assurance  of  divine  protection.     And  at  night  we  lay  our- 


THE   FAITH   OF  AN   INFIDEL.  I97 

selves  upon  our  beds  and  venture  forth  fearlessly  into  an- 
other terra  incognita,  the  world  of  darkness.  Thus  we 
live  continually  by  faith,  by  a  fearless  reliance  on  things 
not  within  the  province  of  the  senses. 

A  step  further.  Unbelief  and  belief  are  alike  founded 
on  faith.  In  other  words,  belief  and  unbelief  differ  only 
in  leading  to  opposite  conclusions.  I  say  I  believe  in  the 
story  of  ancient  Troy;  you  say  you  disbelieve  it,  i.  e., 
you  believe  the  story  to  be  a  fabrication.  I  say  I  believe 
in  civil  service  reform ;  you  say  you  do  not,  i.  e.,  you  be- 
lieve in  the  maxim,  "  To  the  victor  belong  the  spoils." 
Moreover  unbelief  is  frequently  associated  with  an  almost 
incredible  credulity.  The  infidel,  in  his  eagerness  to  cast 
off  the  old  wives'  fables  of  religion,  finds  himself  accepting 
without  a  murmur  no  end  of  preposterous  averments  : 
like  that  Scotch  mother  whose  son  returned  from  a  sea 
voyage  and  told  her  among  other  things  how  he  and  his 
comrades  had  found  on  the  shore  of  the  Red  Sea  a  golden 
wheel  from  one  of  the  chariots  in  Pharaoh's  army,  and 
how,  as  they  sailed  along,  they  saw  fish  flying  through 
the  air.  "  Sandie,  Sandie,"  she  exclaimed,  "  I  can  believe 
what  ye  tell  o'  the  chariot-wheel,  but  ye  maunna  be  de- 
ceivin'  your  auld  mither  wi'  tales  o'  flyin'  fish !" 

Here  is  our  proposition  :  It  requires  more  faith  to  re- 
ject the  fundame7ital  doctrines  of  the  Christian  religion 
than  to  accept  them. 

First.  Let  us  take  the  doctrine  of  God.  We  believe 
in  a  God  who  created  all  things  out  of  nothing,  and  that 
he  upholds  them  by  the  word  of  his  power.  You  do  not. 
Let  us  see  then  what  is  the  substance  and  measure  of 
your  faith  in  this  particular. 

(i.)  You  must  believe  in  effects  without  causes,  and  in 
doing  so  you  set  yourself  squarely  against  the  experience 
and  observation  of  the  ages.     An  effect  without  a  cause 


198  THE    GOSPEL   OF   GLADNESS. 

was  never  seen.  Not  a  grain  of  sand  can  be  shown  to 
have  come  into  existence  of  itself.  No  Hfe  was  ever  self- 
produced.  All  attempts  to  discover  a  case  of  spontaneous 
generation,  from  the  ancient  scientists  through  Hseckel  to 
this  day,  have  been  utterly  vain.  If  but  a  single  fungus, 
or  one  animalcule,  could  be  shown  in  evidence,  you  might 
have  some  ground  for  your  belief;  but  as  matters  stand 
you  are  believing  without  any  evidence  whatever.  You 
are  rejecting  the  cardinal  axiom,  "  Out  of  nothing  nothing 
comes,"  and  we  cannot  follow  you. 

(2.)  Moreover,  to  reject  God,  you  must  believe  in  de- 
sign without  a  designer.  And  here  again  the  like  cannot 
be  shown.  All  things  in  the  world  around  us  appear  to 
be  fitted  to  their  places  in  the  universal  order  and  adjust- 
ed to  their  uses  :  the  eye  for  seeing,  the  ear  for  hearing, 
the  eagle's  wing  for  piercing  the  air,  the  throat  of  the 
nightingale  for  melody.  You  call  this  a  mere  happening  ? 
If  a  geographical  globe  were  standing  here  and  I  should 
say,  "  This  miniature  of  the  world,  showing  its  seas  and 
continents,  mountains,  rivers,  and  lakes,  was  never  planned, 
but  merely  happened  so,"  you  would  laugh  at  me;  yet 
you  say  substantially  that  thing  of  the  world  itself,  with 
its  real  continents  and  seas,  its  appropriate  furnishings, 
and  its  myriad  forms  of  life. 

(3.)  Still  further,  you  believe  in  law  without  a  lawgiver. 
Can  you  discover  anywhere  an  analogy  of  this?  If  I  were 
to  tell  a  half-witted  boy  that  the  Ordinances  of  the  City  of 
New  York  made  themselves,  he  would  smile  and  shake  his 
head  incredulously.  Yet  you  believe  that  the  laws  with 
which  the  universe  is  invested,  laws  that  keep  the  rolling 
orbs  of  heaven  in  their  orbits  so  that  they  move  on  for 
centuries  without  jar  or  jostle,  laws  that  control  the  forces 
of  nature  so  that  summer  and  winter,  seed-time  and  har- 
vest never  fail,  laws  that  can  be  traced  through  all  the 


THE   FAITH   OF   AN   INFIDEL.  1 99 

avenues  of  material  existence,  governing  men  and  beasts, 
the  fowls  of  the  air  and  the  fishes  of  the  sea— you  believe 
that  these  did  not  originate  in  the  brain  of  a  lawgiver,  but 
made  themselves !  We  cannot  follow  you  so  far.  Our  faith 
is  not  equal  to  the  demand  you  make  upon  it. 

Second.  Let  us  take  the  doctnne  of  Immortality.  We 
believe  that  man  was  created  after  the  divine  likeness, 
that  God  breathed  His  own  breath  into  his  nostrils,  and 
that  he  will  not  die  till  God  himself  shall  cease  to 
be.  We  believe  that  this  life  is  not  the  real  life,  but  only 
the  threshold  whereon  we  stand  waiting  and  knocking 
until  the  death  angel  shall  open,  saying,  *'  Pass  in  and 
live  for  ever."     You  beHeve  that  death  ends  all. 

(i.)  In  order  to  believe  that  way  you  must  reject  the 
testimony  of  your  own  intuition.  For  we  may  reason  as 
we  will  and  speculate  as  we  will,  there  is  a  spirit  in  man 
which  starts  up  and  in  the  face  of  all  skepticism  cries,  "  I 
shall  live  and  not  die  !"  The  thought  of  the  annihilation 
of  the  soul  is  pure  and  simple  assumption ;  there  is  not  one 
jot  or  titde  of  evidence  to  sustain  it.  When  you  see  upon 
an  untenanted  house  the  sign,  *'  To  Let,"  do  you  leap  at 
once  to  the  conclusion  that  the  family  that  formerly  occu- 
pied it  have  all  died  and  been  buried  ?  I  protest,  there 
would  be  no  more  folly  in  that  than  in  saying  over  the 
mortal  remains  of  a  man,  "His  soul  has  ceased  to  be." 

(2.)  Not  only  so ;  you  must  reject  the  testimony  of  all 
ages  and  nations.  For  it  is  a  well  certified  fact  that  from 
the  foundation  of  the  world  the  human  race  has  believed 
in  immortality.  The  Egypdans  mummied  their  dead  in 
the  expectation  that  soul  and  body  were  to  be  reunited  in 
after  days.  The  Greeks  placed  an  obolus  under  the  tongue 
of  the  departed  to  pay  their  ferriage  across  the  dark  river 
to  the  better  land.  The  Indians  bury  with  their  chiefs  the 
bow  and  arrows  and  blanket  for  use  in  the  happy  hunt- 


2Q0  THE   GOSPEL   OF   GLADNESS. 

ing-grounds.  The  Arabs  tie  a  fleet  camel  beside  the 
grave  of  their  sheikh  that  he  may  be  able  to  ride  in  haste 
to  the  blooming  plains  of  heaven.  Do  you  say  that  this 
consensus  is  wrong  ?     It  is  the  infidel  against  the  world. 

(3.)  Furthermore,  in  rejecting  the  doctrine  of  im- 
mortality you  throw  over  the  best  results  of  science. 
Let  me  remind  you  of  the  conservation  of  energy.  You 
cannot  annihilate  force ;  it  is  a  constant  quantity.  The 
force  which  is  expended  when  I  raise  a  sledge-hammer 
and  let  it  fall  upon  an  anvil  passes  into  the  anvil  in 
the  form  of  molecular  motion  or  heat.  If  I  send  a  cur- 
rent of  electricity  along  a  wire  to  a  point  where  the 
wire  is  so  small  that  it  cannot  transmit  the  whole  quantity, 
a  part  goes  on  and  the  remainder  is— wasted  ?  Oh  no  ; 
changed  into  its  equivalent  of  another  force ;  and  this  is 
the  rationale  of  the  Edison  electric  light.  No  energy  is 
lost.  But  the  most  powerful  mechanism  in  all  the  universe 
is  the  soul  of  man.  What  do  you  propose  to  do  with 
that  ?  Annihilate  it  ?  You  believe  that  the  physical  ener- 
gies of  John  Milton  were  indestructible,  that  the  muscle  of 
his  right  arm  was  immortal ;  but  his  soul,  the  soul  that 
soared  aloft  to  kindle  its  undazzled  eyes  at  the  full  midday 
beam,  that  moved  the  world  to  wonder  and  admiration, 
that  touched  and  moulded  the  social  and  political  institu- 
tions of  his  time,  was  quenched  Hke  the  flame  of  a  candle, 
that  it  absolutely  and  for  ever  ceased  to  be  ?  To  what 
lengths  of  credulity  is  your  philosophy  leading  you  !  O 
infidel,  great  is  thy  faith  ! 

Third.  Let  us  look  at  another  of  the  fundamental  doc- 
trines of  our  religion,  the  Incarnation.  We  believe  that 
in  fulness  of  time  God  sent  forth  his  only-begotten  Son 
upon  a  divine  crusade  for  the  deliverance  of  ruined  men. 
In  order  to  the  accomplishment  of  his  beneficent  purpose 
this  Son  was  clothed  in  flesh  :  he  was  both  God  and  man 


THE   FAITH   OF  AN   INFIDEL.  201 

in  one  person.  We  admit  the  mystery.  "  Great  is  the 
mystery  of  godliness;  God  manifest  in  flesh,  the  angels 
desire  to  look  into  it !"  Nevertheless  it  requires  a  less 
strain  upon  the  faculty  of  faith  to  receive  than  to  reject  it. 
We  are  in  the  presence  of  a  problem  which  all  thoughtful 
men  must  somehow  solve.  "What  think  ye  of  Christ?" 
is  the  question.  There  are  difficulties  in  the  way  of  form- 
ing any  opinion  whatever  concerning  him  ;  yet  an  opinion 
we  must  have.  As  Dr.  Samuel  Johnson  said  in  another 
case,  "A  man  must  believe  in  either  2.ple7iu7n  or  a  vacimm; 
it  is  hard  to  accept  either ;  yet  unless  I  wish  to  be  re- 
garded as  a  fool,  I  must  have  an  opinion."  So  in  respect 
to  Christ,  the  necessity  of  a  decision  is  upon  us.  What 
think  ye  of  him  ?  He  must  have  been  either  God,  or  man, 
or  both  God  and  man. 

(i.)  Was  he  God  only?  So  the  Docetists  held. 
They  said  his  humanity  was  spectral.  He  was  God  seem- 
ing to  be  man,  a  divine  Ghost  walking  the  earth.  But 
that  opinion  is  not  worth  considering.  It  died  and  was 
buried  long  centuries  ago. 

(2.)  Was  he  man  only?  If  so  he  must  have  been 
either  a  good  man  or  a  bad  one.  You  cannot  believe 
that  he  was  simply  a  good  man.  He  claimed  to  be  more. 
He  spoke  of  himself  as  incarnate  God.  He  said,  "  I  and 
my  Father  are  one."  He  bade  the  people  believe  that  he 
had  all  power  given  him  in  heaven  and  on  earth.  He  arro- 
gated to  himself  every  one  of  the  divine  attributes.  He 
allowed  himself  to  be  worshipped.  Peter  said,  *'Thou 
art  the  son  of  the  living  God,"  and  Thomas  cried,  "  My 
Lord  and  my  God  !"  and  he  did  not  reprove  them.  He 
was  accused  of  making  himself  equal  with  God  and  made 
no  retraction.  He  was  finally  crucified  "  for  making  him- 
self equal  with  God."  And  you  call  him  a  good  man  ! 
He  was  either  what  he  claimed  to  be  or  else  he  was  an 


202  THE   GOSPEL   OF   GLADNESS. 

arrant  and  shameless  impostor,  who  was  justly  sentenced 
to  die  on  the  accursed  tree.  Yet  it  is  equally  difficult  to 
believe  him  a  bad  man  ;  for  none  could  lay  anything  to  his 
charge.  No  guile  was  found  in  his  lips.  He  Hved  so 
uprightly  that  his  betrayer  was  forced  to  say,  "  I  have 
betrayed  innocent  blood !"  his  Roman  judge,  "  I  find  no 
fault  in  this  man,"  and  the  centurion  who  superintended 
his  execution,  "  Verily,  this  was  a  righteous  man."  He 
spent  his  life  in  doing  good,  he  preached  the  Sermon  on 
the  Mount,  he  gave  to  the  world  moral  precepts  that  have 
been  the  safeguards  of  society  and  the  dependence  of  just 
government  since  the  beginning  of  the  Christian  era.  This 
Jesus  of  Nazareth  simply  a  man,  and  a  bad  one  at  that ! 
Oh  no ;  it  is  impossible  to  entertain  the  thought.  You 
cannot  believe  it. 

(3.)  But  you  must  believe  something  about  him. 
There  He  stands,  the  Problem  of  the  ages.  I  see  no  way 
out  of  the  dilemma  except  to  admit  that  he  was  God-man. 
The  simple  logic  of  the  doctrine  is  that  of  Anselm's:  if 
he  is  to  be  a  Saviour  he  must  be  man  that  he  may  suffer, 
and  God  that  he  may  suffer  enough  to  make  atonement 
for  all  his  people's  sins. 

These  are  some  of  our  grounds  for  saying  that  it  lays 
a  greater  burden  upon  our  faith  to  reject  than  to  accept 
the  fundamental  truths  of  Christianity.  The  same  course 
of  reasoning  might  be  applied  to  other  doctrines.  The 
fact  is,  the  gospel  of  Jesus  Christ  is  preeminendy  reason- 
able. It  is  a  gospel  of  common  sense.  We  are  not  asked 
to  accept  anything  which  is  incredible  or  which  cannot 
stand  the  most  exacting  test  of  brain  and  conscience  and 
heart.  "Prove  all  things,"  is  the  injunction,  "hold  fast 
that  which  is  good."  We  are  invited  to  confer  with  Je- 
hovah, face  to  face,  concerning  the  great  doctrine  of  atone- 
ment.    "  Come  now,  saith  the  Lord,  and  let  us  reason  to- 


THE   FAITH   OF  AN   INFIDEL.  203 

gether :  though  your  sins  be  as  scarlet,  they  shall  be  as 
white  as  snow ;  though  they  be  red  like  crimson,  they  shall 
be  as  wool."  If  it  be  objected  that  the  innocent  cannot 
suffer  for  the  guilty,  we  reply  that  the  innocent  are  suffer- 
ing for  the  guilty  all  around  us.  We  are  all  bearing  one 
another's  burdens.  The  very  heart  of  sympathy  is  vicari- 
ous pain.  To  say  that  our  Father  shall  not  sacrifice  him- 
self for  us  is  to  rule  him  out  of  the  category  of  rational  be- 
ings and  to  repudiate  our  kinship  with  him.  The  noblest 
thing  possible  to  our  human  nature  is  self-denial;  we 
should  expect  to  find  something  in  the  divine  nature  cor- 
responding to  it.  To  empty  himself  in  our  behalf  is  just 
what  our  Heavenly  Father  should  be  expected  to  do.  To 
say  that  "  He  so  loved  the  world  that  he  gave  his  only- 
begotten  Son,  that  whosoever  believeth  in  him  should 
not  perish,  but  have  everlasting  life,"  is  to  call  him  the 
most  natural  and  best  of  fathers.  So  far  from  being  un- 
reasonable, it  is  just  like  God. 

So,  looking  at  the  Christian  religion  from  any  stand- 
point whatsoever,  it  seems  easier  to  accept  than  to  reject 
it.  I  pray  you  therefore,  men  and  women,  earnest  and 
thoughtful,  travelling  on  to  the  eternal  world,  think  on 
these  things.  It  is  written  of  the  simple,  "  He  beheveth 
every  word,"  but  of  the  prudent,  "  He  looketh  well  to  his 
going."  Let  us  look  well  to  our  going  and  beheve  only 
the  truth.  If  the  things  which  are  preached  in  the  name 
of  the  Lord  Jesus  seem  wise  and  reasonable,  wait  no 
longer,  but  bow  in  glad  assent  to  this  glorious  gospel  of 
the  blessed  God. 


204  THE   GOSPEL   OF   GLADNESS. 

THE 

GREAT    LODESTONE. 


"  And  I,  if  I  be  lifted  up  from  the  earth,  will  draw  all  men  unto  me." 
John  12:32. 

No  living  man  can  explain  the  peculiar  properties  of 
the  native  oxid  of  iron.  It  has  been  invested  with  a  cu- 
rious interest  from  time  immemorial.  It  was  originally- 
called  the  Magnesian  stone  from  the  place  where  it  was 
found  in  Asia  Minor.  We  call  it  the  lodestone  or  the 
magnet.  In  the  absence  of  any  satisfactory  explanation 
of  its  phenomena  all  sorts  of  magical  virtues  were  ascribed 
to  it.  It  was  supposed  to  heal  diseases ;  it  was  used  also 
as  a  love  philter.  The  alchemists  and  conjurers  made 
much  of  it.  But  while  no  one  could  explain  it,  one  thing 
was  admitted  on  all  hands,  to  wit,  its  power  of  attraction. 
Sir  Isaac  Newton  had  a  lodestone  in  a  seal-ring,  weighing 
only  three  grains,  which  was  capable  of  holding  up  seven 
hundred  and  fifty  grains  of  iron.  In  the  spiritual  world 
the  antitype  or  counterpart  of  the  lodestone  is  Christ 
crucified.  Here,  also,  is  much  of  mystery.  A  simple 
lad  can  ask  more  questions  in  an  hour  concerning  the 
great  doctrines  which  centre  in  the  cross  than  the  wisest 
theologian  can  answer  in  a  lifetime.  But  one  thing  is 
beyond  controversy,  namely,  its  power  of  attraction.  Da- 
vid Hume  was  frank  to  admit  that  the  Christian  religion 
had  wielded  an  influence  among  men  and  nations  which 
passed  his  comprehension.  Gibbon,  also  an  unbeliever, 
made  a  similar  admission.      How  the  story  of  a  crucified 


THE   GREAT   LODESTONE.  20$ 

Nazarene  should  have  been  the  great  enlightening  and 
evangelizing  influence  from  the  beginning  until  now  is 
indeed  a  mystery ;  but  the  fact  remains,  and  it  is  precisely 
what  Christ  announced,  "  I,  if  I  be  hfted  up  from  the 
earth,  will  draw  all  men  unto  me." 

As  one  approaches  the  harbor  of  Queenstown,  skirting 
the  southern  coast  of  Ireland,  he  sees  upon  one  of  the 
highest  hills  a  graveyard  and  in  the  midst  a  white  cross 
towering  aloft,  whereon  a  white  Christ  faces  the  west  with 
his  hands  outstretched,  as  if  to  say,  "  Look  unto  me,  all 
ye  ends  of  the  earth,  and  be  ye  saved  !"  It  is  an  apologue 
of  history.  This  is  the  mighty  influence  which,  all  along 
the  centuries,  has  been  appealing  to  men  and  nations. 
Other  religions  have  one  after  another  been  stricken  with 
decay  and  death :  but  the  gospel  like  a  rising  sun  shines 
brighter  and  brighter,  and  the  red  cross  banner  is  being 
advanced  to  the  farthest  headlands  of  the  earth.  The  vis- 
ion of  Isaiah  is  in  process  of  fulfilment ;  the  ships  of  Tar- 
shish,  rams  of  Nebaioth,  dromedaries  of  Midian,  doves 
flying  to  their  windows,  all  mean  that  the  mighty  Lode- 
stone  is  doing  its  work.  Our  crucified  and  risen  Lord  is 
drawing  all  men  unto  him. 

I.  One  cause  of  the  attractiveness  of  the  Christian  reli- 
gion is  its  preeminent  reasonableness.  We  are  not  asked 
to  believe  anything  here  which  does  not  commend  itself 
to  brain  and  conscience  and  heart.  When  Nahash  the 
Ammonite  came  up  against  Jabesh-Gilead  and  its  inhabit- 
ants proposed  to  capitulate,  he  answered,  "  On  this  con- 
dition will  I  make  a  covenant  with  you,  that  I  may  thrust 
out  all  your  right  eyes."  It  is  a  mistake  to  think  that 
any  such  condition  is  laid  upon  those  who  approach 
the  gospel  of  Christ.  It  proposes  on  the  one  hand  an 
ethical  system  to  which  our  nature  intuitively  assents. 
No  one  has  ever  been  found  who  could  successfully  im- 


206  THE   GOSPEL   OF   GLADNESS. 

pugn  the  integrity  of  the  Decalogue  and  the  Sermon  on 
the  Mount.  All  men  and  nations  agree  that  "  the  statutes 
of  the  Lord  are  right."  On  the  other  hand  the  gospel 
proposes  a  system  of  doctrines  which  are  equally  conso- 
nant with  reason.  It  touches  the  great  problems  of  the 
spiritual  life  in  such  a  manner  as  to  rationalize  them  all. 
In  particular  the  doctrine  of  the  atonement,  which  was 
called  by  Luther  the  "  Article  of  a  Standing  or  a  Falling 
Church,"  is  presented  not  as  a  mere  dictum  but  rather  as 
a  pathetic  appeal  to  thoughtful  acquiescence.  "  This  is  a 
faithful  saying  and  worthy  of  all  acceptatio7i,  that  Christ 
Jesus  came  into  the  world  to  save  sinners."  The  vicarious 
pain  of  our  Lord  and  Saviour  is  but  a  following  out  ot 
the  analogy  of  all  human  sympathy.  The  self-sacrifice  of 
Jehovah  as  set  forth  on  Golgotha  is  merely  the  consum- 
mation of  that  self-sacrifice  which  is  universally  regarded 
as  the  highest  point  of  human  character.  It  is  just  what 
a  thoughtful  man  would  expect  to  find  in  God.  We  are, 
indeed,  asked  to  receive  the  truths  of  the  gospel  by  faith ; 
but  faith  is  ever  buttressed  by  reason.  **  Come  now,  saith 
the  Lord,  let  us  reason  together ;  though  your  sins  be  as 
scarlet  they  shall  be  as  white  as  snow ;  though  they  be 
red  like  crimson  they  shall  be  as  wool." 

II.  Moreover,  the  attractive  power  of  the  gospel  is 
largely  due  to  its  delightsomeness.  The  church  of  Jesus 
Christ  is  recruited  from  the  multitude  of  young  men  and 
young  women,  such  as  naturally  object  to  entering  upon 
a  life  which  has  nothing  of  enjoyment  to  ofTer  them.  It 
would  be  vain  to  entice  them  with  a  melancholy  gospel. 
Blessed  be  God,  we  need  not !  No  doubt  there  are  some 
Christians  who  so  profoundly  realize  the  solemnity  of  life 
that  they  view  all  things  through  blue  glasses. 

"  They  wear  long  faces,  just  as  if  their  Maker, 
The  Lord  of  goodness,  v/ere  an  undertaker." 


THE   GREAT  LODESTONE.  20/ 

The  truth  remains,  however,  that  the  gospel  is  full  of 
gladness.  The  Lord  himself  struck  the  key-note  when 
he  went  down  to  the  marriage  at  Cana  and  took  part  in 
the  festivities,  changing  the  water  into  wine.  Ws  invite 
the  young,  therefore,  to  set  out  upon  the  Christian  life 
because  it  is  the  life  of  real  pleasure.  To  represent  it 
otherwise  would  be  to  misrepresent  it.  Go  down  to  the 
wharves  and  hear  the  sailors  as  they  hoist  anchor  for  an 
ocean  voyage.  They  cry  in  unison,  **  Heave  yo !  heave 
yo !"  and  there  is  a  rhymic  inspiration  in  the  word.  To 
set  forth  otherwise  would  be  to  cloud  the  voyage  with  an 
evil  omen.  In  like  manner  we  are  asked  to  begin  the 
Christian  life  with  an  assurance  that  despite  all  its  duties 
and  responsibilities,  its  self-denials  and  cross-bearings,  it 
is  full  of  unspeakable  delight.  We  are  servants  of  One  at 
whose  right  hand  are  pleasures  for  evermore. 

Why  shall  not  we  rejoice  whose  sins  are  pardoned? 
Our  God  is  the  God  of  salvation.  We  were  in  Egypt, 
but  our  chains  are  broken.  No  more  unrequited  toil  in 
Pharaoh's  brick-yards !  No  more  groaning  under  the 
whip  of  scorpions  in  the  hand  of  a  hard  task-master ! 
The  Lord  our  God  hath  brought  us  up  out  of  the  land  of 
Egypt,  out  of  the  house  of  bondage. 

"  I  've  reached  the  land  of  corn  and  wine. 
And  all  its  riches  freely  mine ; 
Here  shines  undimmed  one  blissful  day. 
For  all  my  night  has  passed  away." 

Why  shall  not  we  rejoice  who  are  retained  in  the  ser- 
vice of  the  King  of  kings  ?  Of  all  earth's  creatures  the 
most  insensate  and  unconcerned  is  the  beetle.  It  toils  on 
the  dusty  highway,  shut  up  in  a  little  world  of  its  own 
and  heedless  of  all  momentous  things  transpiring  around 
it.     The  king  with  pomp  and  circumstance  may   pass 


208  THE   GOSPEL  OF  GLADNESS. 

that  way,  but  what  cares  Scarabseus  ?  He  hears  not  the 
rumble  of  the  royal  chariot.  Armies  come  marching  over 
the  dusty  thoroughfare,  to  death  or  glory,  but  Scarabseus 
gives  no  heed.  In  his  narrow  world,  blind  and  deaf  to 
vaster  things  in  the  universe,  he  plods  sordidly  on,  until 
one  day  a  soldier's  foot  or  the  wheel  of  a  chariot  reduces 
him  to  his  native  dust.  There  are  human  lives  like  that — 
lives  spent  in  the  narrow  round  of  selfish  care  and  pleas- 
ure, heedless  of  those  momentous  issues  which  should 
enchain  the  interest  of  every  immortal  soul,  blind  to 
earth's  sublimest  possibiHties  and  deaf  to  the  songs  of 
heaven,  until  death  comes ;  then  the  body  returns  to  the 
earth  as  it  was  and  the  soul  to  God  who  gave  it.  The 
glory  of  the  Christian  life,  however,  is  that  it  turns  our 
attention  to  matters  of  eternal  import.  We  have  lot  and 
part  with  God  himself  in  the  great  work  of  the  building 
up  of  the  kingdom  of  righteousness  on  earth.  Ours  is 
the  joy  of  service.     We  are  co-laborers  with  God. 

III.  The  attractiveness  of  the  gospel  lies,  furthermore, 
in  its  helpfulness.  For  life  is  not  all  a  merry-go-round. 
There  are  tasks  to  be  performed  and  crosses  to  be  borne. 
And  therein  God  is  our  helper.  He  does  not  give  us  our 
religion  and  then  leave  us.  He  gives  us  a  religion  and 
himself  along  with  it.  "  Lo,  I  am  with  you  alway,  even 
unto  the  end." 

He  is  with  us  helpfully  in  our  common  tasks.  In  the 
story  of  the  "  Watchmaker  of  Geneva "  occurs  a  para- 
graph like  this :  "  The  tool  slipped  and  his  work  was 
spoiled.  He  laid  it  aside  and  repeated  the  attempt,  and 
again  unsuccessfully.  A  momentary  expression  of  trou- 
ble came  over  his  face,  an  impatient  word  escaped  him. 
Then  he  closed  his  eyes,  his  lips  moved,  his  trouble  was 
gone,  and  he  resumed  his  work."  This  is  an  experience 
common  to  all.     We  are  bunglers  at  the  best ;  '*  the  tool 


THE   GREAT   LODESTONE.  209 

slips  "  constantly.  But  oh  what  strength  is  gotten  from  a 
moment's  interview  with  Christ!  He  is  never  far  from 
any  one  of  us.  The  closing  of  our  eyes  is  like  the  shut- 
ting of  the  closet-door  which  leaves  us  alone  with  him. 

His  help  is  vouchsafed  also  in  our  struggle  against  sin. 
Every  true  man  is  conscious  of  the  "  war  in  his  members," 
the  conflict  for  mastery  between  his  higher  and  lower  na- 
ture. Each  has  his  own,  his  darling  sins,  his  vicious  pro- 
pensities. We  wrestle  not  against  flesh  and  blood,  but 
against  principalities,  against  powers,  against  the  rulers  of 
the  darkness  of  this  world,  against  spiritual  wickedness  in 
high  places.  Who  is  sufficient  for  these  things  ?  When 
David  went  forth  to  encounter  Goliath  his  well-meaning 
friends  buckled  Saul's  armor  upon  him.  But  the  helmet 
slipped  over  his  eyes,  the  mail-coat  rattled  upon  him,  and 
the  sword  trailed  along  the  ground.  "  Loose  me,"  he 
said,  "and  let  me  go  forth  in  the  strength  which  God 
shall  give  me."  And  presently  he  hurled  his  challenge 
across  the  valley,  "  Thou  comest  to  me  with  sword  and 
buckler,  but  I  come  to  thee  in  the  name  of  the  Lord  of 
Hosts."  That  way  hes  victory.  The  man  who  meets  his 
evil  passions  with  a  firm  reliance  on  divine  help  is  sure  of 
ultimate  triumph.  Of  myself  I  can  do  nothing ;  I  can  do 
all  things  through  Christ  which  strengtheneth  me. 

IV.  Once  more,  the  gospel  attracts  by  reason  of  its 
hopefulness.  We  believe  in  life  and  immortality.  Our 
threescore  years  on  earth  are  not  our  lifetime,  but  only 
the  beginning  of  it.  We  are  spending  our  school-days 
here,  preparing  for  eternal  tasks  and  responsibilities.  The 
true  philosophy  is  that  which  pushes  back  the  horizons 
infinitely.  To  spend  our  energies  in  the  pursuit  of  things 
which  perish  with  the  using  is  to  fall  vastly  short  of  our 
destiny.  All  true  men  are  children  of  Abraham,  who  lived 
by  faith.     It  is  written  that  when  he  was  called  to  go  unto 

The  Gospel  of  Gladness.  I A 


210  THE   GOSPEL   OF   GLADNESS. 

a  country  which  he  should  afterwards  receive  for  an  Inher- 
itance, "  he  went  out  not  knowing-  whither  he  went." 
Thenceforward  he  had  no  abiding-place,  but  lived  in  con- 
stant expectancy.  Whether  he  pitched  his  tent  by  the 
banks  of  the  Euphrates,  under  the  oaks  of  Mamre,  or  on 
the  slopes  of  Hebron,  it  was  always  as  a  wayfarer  listen- 
ing for  the  voice  that  should  bid  him  strike  tent  at  day- 
break and  move  on.  We  too  are  pilgrims  and  sojourn- 
ers, ever  looking  for  a  better  country,  even  a  heavenly, 
and  for  a  city  which  hath  foundations,  whose  builder  and 
maker  is  God.  We  live  therefore  not  in  the  present, 
but  in  the  future.  Our  conversation  is  in  heaven.  Our 
life  is  hid  with  Christ  in  God.  It  matters  little,  therefore, 
what  happens  so  long  as  the  outlook  is  fair.  "  Our  light 
affliction  is  but  for  a  moment."  By  way  of  the  cross  we 
journey  to  the  crown.  We  climb  the  rough  paths  to  the 
stars. 

These  are  some  of  the  reasons  why  the  gospel  has 
attracted  us  and  is  attracting  the  multitudes  of  men.  But 
however  we  may  observe  the  elements  of  this  attractive 
power,  the  Lodestone  itself  is  a  mystery  still.  The  cross 
is  foolishness  to  the  Greek  and  to  the  Jew  a  stumbling- 
block,  and  thus  it  always  will  be.  But  to  those  who  seek 
salvation  by  faith  it  is  the  wisdom  and  the  power  of  God. 

At  one  time  when  Dr.  Chamberlain  was  at  Hyder- 
abad, he  was  advised  that  if  he  continued  to  preach  the 
gospel  it  must  be  at  the  peril  of  his  life.  In  the  morning 
when  he  came,  as  his  custom  was,  to  the  market-place,  he 
found  himself  surrounded  by  an  angry  mob.  They  had 
torn  up  the  paving-stones  and  stood  ready  to  slay  him. 
By  an  artifice  he  succeeded  in  getting  them  to  listen  to  a 
story.  He  began  with  the  Child  in  the  manger,  told  of 
his  marvellous  life,  how  he  healed  the  sick,  opened  the 
blind  eyes,  wiped  away  the  lepers'  spots,  how  he  spake  as 


THE   GREAT   LODESTONE.  21 1 

never  man  spake  concerning  the  great  truths  of  the  eter- 
nal Hfe,  how  he  Hved  so  purely  that  no  man  could  lay 
anything  to  his  charge ;  he  told  of  his  calm  demeanor  be- 
fore his  judges,  and  finally  of  the  hours  of  mortal  anguish 
on  the  cross.  As  he  proceeded  he  saw  his  hearers  going 
to  the  street  and  dropping  the  paving-stones.  There 
were  tears  in  their  eyes.  "This  is  my  story,"  said  he; 
"  stone  me  if  you  will."  But  they  were  willing  to  hsten 
now ;  and  from  that  time  onward  he  was  never  hindered 
in  his  preaching.  Oh  there  is  a  wonderful  power  in  the 
old  story  of  Calvary !  The  marvel  is  that  it  does  not 
touch  all  consciences  and  break  all  hearts.  It  has  in  it 
the  secret  of  an  endless  life. 

If  these  things  are  so,  beloved,  if  the  religion  of  Christ 
is  reasonable,  enjoyable,  helpful,  and  hopeful,  if  it  glad- 
dens and  saves  and  satisfies,  surely,  surely  this  is  the 
religion  for  you  and  me. 


212  THE   GOSPEL   OF   GLADNESS. 


"THE  JERICHO  ROAD." 


"  Then  said  Jesus  unto  him,  Go,  and  do  thou  Hkewise." 
Luke  10:37. 


The  probability  is  that  the  lawyer  who  is  here  repre- 
sented as  "  standing  up  and  tempting  "  Jesus  was  not  ma- 
liciously inclined.  He  was  a  dialectician  and  desired  to 
test  the  mettle  of  the  Nazarene  prophet.  The  question 
he  propounded,  "  What  shall  I  do  to  inherit  eternal  life?" 
was  a  common  one  in  the  controversy  of  those  days. 
Two  answers  were  possible ;  first,  Keep  the  law.  The 
man  who  obeys  the  law  shall  live  by  it ;  but,  by  the  same 
token,  to  disobey  the  law  is  to  die  under  it.  Second, 
Accept  the  gospel.  If  any  man  sin,  we  have  an  advocate 
with  the  Father,  even  Jesus  Christ  the  righteous.  The 
only  work  of  merit  possible  to  the  sinner  in  the  sight  of 
Almighty  God  is  acceptance  of  the  proffer  of  grace ;  as  it 
is  written,  "  This  Is  the  work  of  God,  that  ye  believe  in 
him  whom  God  hath  sent."  And,  "  He  that  believeth  in 
the  Lord  Jesus  Christ  shall  be  saved." 

In  answer  to  the  lawyer's  question  the  Lord  directed 
his  attention  to  the  Scripture  written  on  his  frontlet  and 
the  phylactery  :  "  What  readest  thou  ?"  On  those  leath- 
ern bands  was  inscribed  the  compendium  of  the  law,  to 
wit,  "  Thou  shalt  love  the  Lord  thy  God  with  all  thy 
heart  and  mind  and  soul  and  strength ;  and  Thou  shalt 
love  thy  neighbor  as  thyself."     Jesus  said,  "  This  do  and 


"THE   JERICHO    ROAD.  21 3 

thou  shalt  live."  But  the  lawyer  was  not  satisfied.  There 
w^as  something  in  Christ's  answer  that  convicted  him. 
He  was  baffled  and  confused  ;  and  wishing  to  justify  him- 
self, he  asked,  "But  who  is  my  neighbor?"  Then  the 
Lord  related  this  story  of  the  Waylaid  Traveller,  in 
which,  as  you  perceive,  he  defdy  turned  the  tables  on  his 
questioner  and  answered  not  his  query  Who  is  my  neigh- 
bor ?  but  the  vastly  broader  one  which  lies  at  the  centre 
of  all  philanthropy,   W/iose  nezgMor  am  I? 

This  is  generally  regarded  as  a  parable,  but  without 
apparent  reason.  There  is  every  indication  that  it  is  the 
relation  of  an  actual  occurrence.  Had  there  been  a  daily 
newspaper  in  Jerusalem  at  that  period,  the  incident  would 
have  been  announced  in  flaming  headlines,  '*  Violence  on 
the  Jericho  Road.  A  Traveller  Waylaid  and  Robbed — 
Beaten  and  Left  for  Dead."  The  road  from  Jericho  to 
Jerusalem,  a  distance  of  twenty-one  miles,  is  still  called 
"The  Bloody  Way."  It  runs  down  an  ancient  river- 
bed. The  surrounding  country  is  likened  to  an  ocean 
congealed  in  some  mighty  tempest.  There  are  caves, 
ravines,  inaccessible  cliffs,  lurking-places  for  banditti  on 
every  side.  Modern  travellers  going  that  way  hire  a  spe- 
cial guard  and  take  every  possible  precaution.  The  man 
of  whom  Jesus  speaks  foolishly  set  out  alone  and  unpro- 
tected.    The  thing  he  should  have  expected  befell  him ! 

Here  is  an  apologue  of  Hfe.  We  need  not  go  far  to 
find  the  "Jericho  Road."  Sin  is  the  robber  chief,  the  Ali- 
Baba,  leading  on  a  furious  band  of  passions  and  unholy 
ambitions  —  highwaymen  all.  Life  runs  through  their 
lonely  country.  There  is  a  cutpurse  in  every  fastness. 
Oh  how  many  are  wounded  and  robbed !  How  many 
left  for  dead !  —  despoiled  of  manhood,  of  self-respect  and 
a  good  conscience,  maimed  by  their  unholy  passions, 
shot  through  the  head  by  rationalism   or   through  the 


214  THE   GOSPEL  OF   GLADNESS. 

breast  by  convivial  vices.  We  have  all  heard  the  arrows 
whizzing  past,  been  struck  by  the  stones  hurtling  down 
upon  us  from  the  overhanging  cliffs. 

What  have  we,  as  Christians,  to  do  about  it?  How 
does  it  concern  us  as  followers  of  Christ  ?  Much,  every 
way. 

First,  it  behooves  us  to  do  our  utmost  towards  the 
improvement  of  the  Bloody  Way ;  to  make  life  as  safe 
as  possible  for  the  innocent  and  unwary.  And  the  place 
to  begin,  for  us,  is  New  York  city. 

A  good  deal  is  being  said  at  this  moment  about  the 
wickedness  of  New  York  city.  Not  to  enter  into  particu- 
lars, it  is  safe  to  admit  that  our  Metropolis  is  not  as  right- 
eous as  the  New  Jerusalem.  It  requires  no  great  stretch 
of  the  imagination  to  conjure  up  a  better  set  of  politicians 
than  ours,  or  to  conceive  a  more  Utopian  condition  of 
things  generally.  At  the  entrance  of  our  harbor  stands 
"  Liberty  Enlightening  the  World."  If  on  some  dark 
night  she  could  descend  from  her  pedestal,  land  at  the 
Battery,  and  pursue  her  way  along  our  streets,  it  is  much 
to  be  feared  that  next  morning  we  should  see  her  facing 
this  way  and  lifting  a  menacing  finger.  As  she  passed 
Wall  Street  she  would  probably  cast  a  sidelong  glance 
that  way.  At  City  Hall  she  would  pause  with  a  look  of 
mingled  surprise  and  indignation.  She  would  note  with 
horror  the  frequent  red  lights  which  mark  the  points 
whereat  our  thoroughfares  open  into  Gehenna.  Her 
soul  would  be  stirred  by  the  sound  of  rattling  dice  and 
loud  laughter  from  the  upper  rooms  along  the  way.  If, 
under  the  impression  that  our  stalwart  policemen  are 
guardians  of  the  peace,  she  should  call  their  attention  to 
some  of  these  lawless  sights  and  sounds,  her  bewilder- 
ment would  only  be  increased  by  the  smiling  information 
that  she  and  not  they  must  vindicate  the  law.    She  would 


•'THE   JERICHO    ROAD.  215 

shrink  with  alarm  from  the  rudeness  of  belated  revellers 
on  their  devious  way  homeward,  and  would  withdraw  her 
garments  with  loathing-  from  the  touch  of  the  woman 
*'  whose  feet  take  hold  on  hell."  The  tokens  of  vice  en- 
trenched and  unmolested  in  splendid  mansions  would  add 
to  her  dismay.  At  the  corner  of  Fifth  Avenue  and  Fif- 
tieth Street  her  eyes  would  flame  at  sight  of  a  monument 
reared  in  commemoration  of  the  most  brazen  and  colos- 
sal robbery  ever  known  in  municipal  affairs.  It  is  an 
open  question  whether,  after  thus  familiarizing  herself 
with  New  York  by  night,  she  would  return  to  her  pedes- 
tal at  all,  or,  if  we  found  her  there  at  daybreak,  it  would 
certainly  be  with  her  torch  inverted  or  under  an  extin- 
guisher, as  if  to  suggest  that  New  York  under  its  present 
conditions  is  scarcely  the  proper  centre  from  which  to  en- 
lighten the  world. 

If,  however.  New  York  is  to  be  made  a  better  city,  it 
must  come  about  largely  through  the  instrumentality  of 
the  Church.  And  her  ministers  must  lead  the  way.  It 
should  gladden  the  hearts  of  all  good  citizens  that  the 
pulpit  has  recently  made  itself  heard  in  fearless  and  vig- 
orous denunciation  of  civil  corruption.  We  preach  a 
gospel  which  touches  life  at  every  point  of  its  circumfer- 
ence. No  living  man  can  utter  a  caveat  or  say  that  we 
may  anathematize  sin  up  to  the  threshold  of  politics,  but 
must  pause  there.  God  alone  has  authority  over  his  am- 
bassadors in  this  matter,  and  his  word  is,  "Cry  aloud, 
spare  not,  and  show  the  people  their  sin." 

But  the  ministers  must  not  be  left  to  bear  the  burden 
alone.  That  way  lies  failure.  The  responsibility  of  re- 
form rests  upon  the  shoulders  of  every  lover  of  truth  and 
righteousness.  No  right-thinking  man  is  absolved  from 
the  duty  of  this  hour.  "  How  easy  it  would  be  to  reform 
the  nation  if  every  one  would  look  to  his  own  reforma- 


2lG  THE    GOSPEL    OF   GLADNESS. 

tion."  There  are  Christians  enough  in  New  York  to  dis- 
lodge all  organized  wickedness  and  drive  the  rascals  out, 
But  everything  depends  upon  united  effort.  Eendracht 
viaakt  macJit.  If  we  are  to  succeed  it  will  be  in  the  line 
of  Wesley's  motto,  "All  at  it,  always  at  it,  altogether  at  it." 

Nevertheless,  after  all  good  people  have  done  their 
utmost  the  ravages  of  evil  will  continue.  The  wounded 
will  still  need  to  be  helped  and  cared  for  at  the  inn. 
This  also  is  the  business  of  God's  people.  The  bitter 
cry  of  the  lost  and  abandoned  comes  to  us  from  every 
side.  The  men  and  women  who  haunt  the  rendezvous  of 
vice  and  reel  along  our  streets  were  once  innocent  chil- 
dren in  their  mothers'  arms,  boys  and  girls  playing  among 
the  hollyhocks  and  sweet-williams  in  the  gardens  of  the 
old  country  homes.  They  started  for  the  city  under  the 
rainbow  arch  of  promise  to  make  dieir  fortunes.  But  the 
arrows  have  pierced  them,  the  banditti  have  beaten  and 
robbed  them.  What  shall  be  done?  Who  will  be  neigh- 
bor to  them  ?  The  tramps,  the  gamins,  the  outcasts,  the 
drabs,  the  drunkards,  the  criminals,  all  immortal  souls 
made  in  God's  image,  soiled,  dragged  in  the  mire,  de- 
spoiled of  their  divine  inheritance — who  will  succor  and 
lift  them  up  ? 

The  Church  is  a  great  organized  benevolence.  Its 
very  name,  ecclesia,  suggests  its  vocation.  It  is  called 
out  of  the  world  to  uplift  the  fallen  and  to  deliver  the 
lost.  No  other  association  on  earth  has  a  like  commis- 
sion. The  State,  if  true  to  its  functions,  puts  up  lights 
along  the  dark  windings  of  the  Bloody  Road  and  fur- 
nishes safeguards  to  the  wayfarer ;  but  it  does  not  reform 
the  guilty,  restore  the  fallen,  or  redeem  the  lost.  This  is 
the  business  of  the  Church  of  Jesus  Christ ;  and  only 
such  as  are  in  cordial  sympathy  with  him  in  his  divine 
purpose  of  deliverance  can  engage  in  it. 


"THE  JERICHO  ROAD."  21/ 

It  is  written  that  when  this  traveller  fell  among  thieves, 
"  by  chance  there  came  down  a  certain  priest  that  way,  who 
saw  him  and  passed  by  on  the  other  side."  This  priest  was 
a  doctrinaire.  While  he  walked  he  was  buried  in  thought. 
The  groans  of  the  poor  fellow  who  was  weltering  in  his 
own  blood  fell  upon  his  ears ;  he  lifted  his  eyes,  looked 
that  way,  and  passed  on.  The  suffering  multitudes  have 
little  or  nothing  to  hope  for  from  cold  philosophy.  A 
creed  is  essential  to  an  earnest  life,  but  a  truth  on  parch- 
ment is  no  better  than  a  homoeopathic  pellet  before  it  has 
been  drenched  in  the  mother-tincture.  A  sword  hanging 
on  a  nail  is  a  vain  thing ;  it  needs  a  heart  behind  it  and  a 
strong  arm  to  wield  it.  Faith  without  works  is  dead;  its 
feet  are  cold,  its  eyes  are  glassy,  its  heart  is  still,  its  hands 
are  folded  over  its  breast. 

And  likewise  a  Levite  came  that  way,  looked  on  him, 
and  passed  by  on  the  other  side.  He  was  a  ceremonialist. 
It  was  his  business  to  look  after  the  pomp  and  circum- 
stance of  worship.  No  doubt  he  was  hastening  to  reach 
Jerusalem  for  an  appointed  service;  and  when  he  saw 
this  poor  fellow  he  said  in  his  heart,  "  I  am  sorry,  but  if  I 
touch  him  I  shall  be  defiled.  Moreover,  the  sun  reminds 
me  that  I  shall  be  late  for  worship."  It  was  plain  that  he 
could  do  nothing.  There  is  a  class  of  high-churchmen 
who  make  the  outward  form  of  more  importance  than  the 
inward  life ;  who  exalt  the  church  spire  above  the  Cross. 
Such  pietists  are  not  the  stuff  that  reformers  and  philan- 
thropists are  made  of. 

Then  came  the  good  Samaritan  ;  "  and  when  he  saw 
him,  he  had  compassion  on  him,  and  bound  up  his  wounds 
and  brought  him  to  the  inn  and  took  care  of  him."  Here 
is  the  Christian.  He  has  a  creed  and  a  form  of  devotion, 
but  above  all  a  heart  beating  responsive  to  his  Master's 
love  for  the  children  of  men.     Our  Lord  himself  was  the 


2l8  THE   GOSPEL   OF   GLADNESS. 

universal  neighbor.  He  came  to  seek  and  to  save  the 
lost. 

"  He  saw  us  plunged  in  deep  despair 
And  flew  to  our  relief." 

He  touched  the  leper,  beckoned  to  the  crazy  demoniac, 
talked  with  the  abandoned  woman  of  the  hope  of  better 
things.  There  was  healing  in  the  hem  of  his  garment  ; 
there  was  comfort  in  the  kindly  glance  of  his  eye.  None 
of  the  great  masters  has  been  able  to  portray  the  beauty 
of  his  face.  They  have  painted  him  with  eyes  uplifted  in 
devotion  or  with  hands  crossed  over  a  bleeding  heart. 
Ah  !  if  some  painter  could  have  caught  the  gracious  look 
upon  his  face  while  he  passed  through  the  porches  of 
Bethesda,  laying  a  gentle  hand  upon  the  suffering,  speak- 
ing a  helpful  word  to  all ! 

To  be  a  Christian  is  to  be  following  in  the  footsteps  of 
Christ.  It  is  to  go  about  as  Peter  and  John  did,  saying 
to  the  troubled  and  helpless,  "  In  the  name  of  Jesus  Christ 
of  Nazareth,  rise  up  and  walk  !" 

*'  He  prayeth  best  who  loveth  best 
All  things  both  great  and  small : 
For  the  dear  Lord  who  loveth  us, 
He  made  and  loveth  all." 

Of  the  multitudes  of  the  suffering  ones  whom  we  meet, 
not  one  has  wholly  lost  the  semblance  of  manhood  or  the 
possibility  of  restoration.  On  the  shield  of  the  Humane 
Society  of  London  a  little  girl  is  represented  as  trying  to 
revive  a  dying  fire  by  breathing  upon  it ;  and  above  are 
the  words  Forsitan  scintilla,  "  Perhaps  a  spark !"  Oh, 
beloved,  there  are  no  lost  souls  on  earth.  None  are  lost 
until  the  great  doors  of  the  midnight  world  have  clanged 
behind  them.  Let  us  bend  over  the  fallen,  feel  their  pulse, 
watch  for  tokens  of  returning  life,  never  give  them  up  ! 


"THE  JERICHO  ROAD."  2ig 

I  call  upon  you  all,  good  men  and  women,  to  join  in 
the  rescue.  Help  the  next  sufferer  whom  you  meet. 
Seek  opportunities  of  kindness.  I  have  heard  of  a  Chris- 
tian woman  who,  moved  by  a  desire  to  do  good,  took  her 
place  beside  the  prison  door,  resolved  to  help  the  first  who 
should  issue  forth.  The  one  that  came  had  lost  almost 
the  semblance  of  humanity — a  poor,  abandoned,  shame- 
stricken  wretch.  They  confronted  each  other  for  a  mo- 
ment in  silence,  then  this  woman  put  her  hand  upon  her 
shoulder,  looked  into  her  face,  and  without  a  word  kissed 
her  poor  faded  cheek.  Thereat  she  cried  out,  "  My  God  ! 
don't  do  that!  Don't  do  that!  Nobody's  done  that 
since  mother  died  !"  The  spark  was  quickened.  In  every 
man  and  woman  there  is  left  something  of  nobility  and 
with  it  a  remnant  of  hope. 

'*  Down  in  the  human  heart, 

Crushed  by  the  Tempter, 
Feelinj2:s  lie  buried  that  grace  can  restore ; 

Touched  by  a  loving  heart, 

Wakened  by  kindness, 
Chords  that  were  broken  will  vibrate  once  more." 

This  is  the  work  to  which  we  are  summoned  as  follow- 
ers of  Christ.  Let  us  rejoice  that  we  are  called  to  be  saved, 
but  much  more  that  we  are  called  to  administer  salvation 
to  others.  The  word  of  the  Master  is,  *'  Come  unto  me, 
all  ye  that  labor  and  are  heavy  laden,  and  I  will  give  you 
rest."  But  he  has  another  word  of  invitation  which  should 
touch  us  deeply  to-day :  "  Arise  2XiA  follow  vie.  Join  me 
in  the  deliverance  of  suffering  souls.  Come  with  me  along 
the  Bloody  Way,  to  help  those  whom  sin  has  waylaid, 
robbed,  and  left  for  dead !"  Come,  brethren,  and  let  us 
henceforth,  like  Christ  himself,  be  neighbor  to  every  man. 


220  THE   GOSPEL   OF   GLADNESS. 


HOW 
JESUS  KEPT  THE  SABBATH, 


And  they  watched  him,  whether  he  would  heal  him  on  the  Sabbath 
day,  that  they  might  accuse  him."     Mark  3:2. 


Our  Lord,  driven  out  of  Jerusalem,  had  come  to  Ca- 
pernaum, and  was  henceforth  to  make  his  headquarters 
there.  His  enemies  pursued  him.  On  this  occasion 
while  he  preached  in  the  synagogue  there  were  spies 
present  watching  him.  They  saw  the  man  with  the  with- 
ered hand  and  knew  that  Jesus  would  probably  heal  him ; 
and  if  he  did  so  it  would  be  a  technical  violation  of  the 
Sabbath  law.  He  knew  what  was  in  their  hearts,  and  he 
saith  unto  them,  "  Is  it  lawful  to  do  good  on  the  Sabbath 
day  or  to  do  evil  ?  to  save  life  or  to  kill  ?"  But  they  held 
their  peace.  "  What  man  among  you,"  he  continued,  "  if 
he  hath  a  sheep  fallen  into  a  pit  on  the  Sabbath  day,  will 
not  lay  hold  upon  it  and  lift  it  out?  But  how  much  bet- 
ter is  a  man  than  a  sheep  !"  His  logic  was  good,  but  the 
traditions  were  against  him.  When  he  healed  the  with- 
ered hand  he  gave  his  enemies  a  distinct  ground  for  accu- 
sation, and  the  shadow  of  the  cross  grew  darker  over  him. 

Christ  is  our  exemplar  in  everything.  We  can  make 
no  mistake  in  following  him.  Imitatio  Christi  is  the  se- 
cret of  right  living.  Let  us  also,  therefore,  watch  him,  not 
with  hostile  eyes  like  those  of  his  Jewish  pursuers,  but  with 


HOW   JESUS   KEPT   THE   SABBATH.  221 

the  reverent  purpose  of  shaping  our  conduct  after  his.  His 
manner  of  Sabbath  observance  will  furnish  us  with  a  safe 
rule  for  the  keeping  of  the  holy  day. 

I.  Observe,  to  begin  with,  he  rested  from  secular  tasks. 
His  carpenter-shop  was  closed.  It  is  safe  to  say  that 
money  would  not  have  tempted  him  to  take  down  his  saw 
or  plane  unless  for  a  work  of  absolute  necessity.  The 
most  rudimental  precept  as  to  the  Sabbath  has  reference 
to  the  duty  of  physical  rest.  **  Six  days  shalt  thou  labor 
and  do  all  thy  work;  but  the  seventh  day  is  the  Sab- 
bath of  the  Lord  thy  God  ;  in  it  thou  shalt  not  do  any 
work."  And  the  sanction  of  the  Sabbath,  as  here  given, 
is  manifestly  permanent,  inasmuch  as  it  rests  upon  the 
divine  example :  "  For  in  six  days  the  Lord  made  heaven 
and  earth,  the  sea  and  all  that  in  them  is,  and  rested  the 
seventh  day :  wherefore  the  Lord  blessed  the  Sabbath 
day  and  hallowed  it."  When  that  "for  "  and  that  "  where- 
fore "  shall  lose  their  logical  significance,  or  when  it  shall 
cease  to  be  an  historical  fact  that  God  rested  after  his  six 
days  of  creative  work,  it  will  be  time  to  speak  about  the 
abrogation  of  the  Sabbath  law. 

The  necessity  of  devoting  one-seventh  of  our  time  to 
physical  rest  is  written  not  only  in  Holy  Scripture,  but  in 
the  human  constitution.  During  the  Reign  of  Terror  in 
France  it  was  ordained  that  every  tenth  day  should  be  set 
apart  for  this  purpose.  A  fine  was  imposed  for  the  keep- 
ing of  the  Sabbath,  the  object  being  to  utterly  eradicate 
this  with  every  other  religious  observance.  It  was  found, 
however,  that  the  divine  law  would  tolerate  no  such  in- 
fringement. One-tenth  was  not  the  right  proportion.  The 
nation  broke  down  under  it  and  was  obliged  to  restore  the 
sanctions  of  the  Lord's  day. 

It  is  stated  that  three  million  one  hundred  and  forty- 
five  thousand  of  our  American  people  are  at  work  every 


222  THE   GOSPEL   OF   GLADNESS. 

Sabbath;  one  in  ten  of  our  wage- earners ;  a  representa- 
tive of  every  sixth  family  in  the  land.  A  portion  of  this 
labor  is  no  doubt  necessary.  It  is  safe  to  say,  however, 
that  two  million  of  these  workmen  might,  without  percep- 
tible inconvenience  in  any  quarter,  be  released  from  their 
unnatural  bondage.  Our  Government  is  the  chief  sinner. 
In  New  York  city  the  postal  service  goes  on  about  as 
usual  during  the  Lord's  day.  Hundreds  of  clerks  and 
carriers  are  kept  on  duty.  So  also  at  Philadelphia  and  in 
every  important  city.  If  this  be  urged  as  a  business  ne- 
cessity, it  is  enough  to  answer  that  London,  the  great  cen- 
tre of  universal  commerce,  with  its  five  millions  of  peo- 
ple, manages  to  get  along  without  a  Sunday  delivery 
or  collection  of  mails.  In  this  matter  we  are  needlessly 
defying  God.  In  1828  petitions  from  twenty-one  States  of 
the  Union  were  sent  to  the  Postmaster  General  calling  for 
a  cessation  of  the  Sunday  postal  service.  His  reply  was 
a  complex  illustration  of  impiety  and  demagogical  imper- 
tinence. "  So  long,"  said  he,  "  as  the  silver  river  flows 
and  the  green  grass  grows  and  the  oceanic  tides  rise  and 
fall  on  the  first  day  of  the  week,  so  long  shall  the  mails  of 
this  republic  be  circulated  on  that  day."  It  is  to  be  hoped 
that  he  spoke  for  himself  alone,  for  no  nation  could  de- 
liver itself  in  that  manner  without  provoking  the  wrath  of 
a  jealous  God. 

The  Sunday  newspaper  is  also  a  great  sinner.  It  is  at 
this  moment  the  head  and  front  of  our  offending  with  re- 
spect to  the  holy  day.  Observe  some  of  the  points  in  the 
indictment. 

(i.)  It  is  the  worst  paper  of  the  week.  No  pretence 
is  made  that  its  columns  are  adjusted  to  the  needs  of 
the  holy  day.  On  the  other  hand,  all  items  peculiarly 
abominable  or  salacious  are  tossed  upon  the  desk  of  the 
Sunday  editor.      If  this  issue  were  made  up  of  material 


HOW   JESUS   KEPT   THE   SABBATH.  223 

proper  to  be  read  on  the  Sabbath  not  a  hundred  copies 
could  be  disposed  of. 

(2.)  Its  preparation  involves  a  vast  amount  of  Sabbath 
work.  To  throw  this  blame  upon  the  Monday  issue  is  to 
resort  to  a  very  diaphanous  subterfuge,  for  if  there  were 
no  Sunday  newspaper  the  Monday's  issue  could  and 
would  be  prepared  as  formerly,  without  the  necessity  ol 
working  on  the  Lord's  day. 

(3.)  It  is  training  up  an  army  of  lads  for  Sunday  work. 
To  buy  a  paper  of  a  newsboy  seems  a  small  matter  to  you. 
The  average  business  man — not  to  say  Christian — would 
hesitate  to  sell  a  corner  lot  on  the  Sabbath ;  but  he  for- 
gets that  to  a  newsboy  the  selling  of  papers  is  a  matter 
of  as  much  importance  as  the  larger  transaction  would  be 
to  him.  And  this  boy,  remember,  is  being  encouraged  to 
believe  that  business  may  be  properly  transacted  on  the 
Sabbath.  There  are  thousands  of  these  boys  in  New 
York  who  are  certain  to  carry  that  impression  through  life. 
And  the  people  who  patronize  them  are  responsible  for  it. 

(4.)  It  drags  the  world  into  our  Sabbath  life.  You 
say  you  must  have  the  news.  Yet  the  news  is  the  very 
thing  that  we  should  most  desire  to  escape  from  on  the 
Lord's  day.  "  The  world  is  too  much  with  us."  We  are 
like  the  starling  in  the  "  Sentimental  Journey,"  that,  beat- 
ing against  its  cage,  cried,  "  I  can't  get  out !  I  can't  get 
out !"  God's  purpose  in  instituting  the  Sabbath  was  to 
give  our  souls  an  opportunity  of  quitting  the  world  for  a 
season  and  resting  from  the  worry  of  it. 

(5.)  It  keeps  up  traffic  on  the  sacred  day.  The  Sun- 
day newspaper  is  sustained  most  largely  by  the  income 
from  its  advertising  columns.  The  merchant  who  patron- 
izes them  may  delude  himself  with  the  idea  that  he  has 
arrested  his  business  for  the  Sabbath ;  but  he  has  done 
nothing  of  the  sort.      He  may  have  turned  the  key  in 


224  THE   GOSPEL   OF   GLADNESS. 

the  lock  on  Saturday  night,  but  he  has  taken  effective 
means  of  continuing  his  traffic  another  way.  If  he  were 
to  send  a  bell-man  up  and  down  Broadway  to  cry,  "  Hear 
ye !  hear  ye !  my  place  of  business  is  closed  for  the  Sab- 
bath as  becomes  a  Christian  man,  but  it  will  be  open  to- 
morrow morning  with  such  bargains  as  never  were  heard 
of!"  it  would  be  obvious  that  he  was  making  a  pretty 
fair  thing  of  his  Sabbath  rest  in  a  financial  way.  But 
this  is  the  very  thing  you  are  doing  through  your  ad- 
vertisements in  the  Sunday  press.  The  fact  is  that  so  far 
from  resting,  you  are  doing  a  very  vigorous  and  profitable 
business  on  the  Lord's  day. 

II.  To  return  now  to  Christ's  manner  of  keeping  the 
Sabbath,  observe  that  he  desisted  from  secular  amuse- 
ments. If  proof  be  called  for,  we  reply  that  it  goes  with- 
out proving.  To  suggest  that  he  might  possibly  have 
gone  to  an  amphitheatre  to  witness  a  gladiatorial  show 
on  the  Sabbath  would  be  in  the  nature  of  gross  impiety. 
We  know  him  too  well  to  entertain  the  thought. 

The  drift  in  our  time  is  towards  the  opening  of  places 
of  Sabbath  amusement.  The  French  people  tried  that 
experiment  under  the  most  favorable  circumstances  and 
are  to-day  groaning  under  it.  The  German  people  have 
also  tried  this  experiment;  and  their  Sunday  beer-gar- 
dens are  a  weariness  and  an  abomination.  It  is  a  poor 
time  for  Americans  to  institute  the  custom.  The  propo- 
sition is  made  as  if  in  behalf  of  the  workingmen,  but  this 
is  mere  pretence.  In  1883-  when  a  vigorous  and  persist- 
ent effort  was  made  in  England  to  open  the  museums  and 
other  places  of  amusement  on  the  Sabbath,  a  canvass  was 
made  of  the  various  labor  guilds  and  associations  with  the 
following  result :  For  Sunday  opening,  sixty-two  organi- 
zations with  a  membership  of  45,482.  Against  Sunday 
opening,  two  thousand  four  hundred  and  twelve  organiza- 


now   JESUS   KEPT   THE   SABBATH.  225 

tlons  with  a  membership  of  501,705.  This  ought  to  be 
conclusive  as  to  one  point,  namely,  that  if  we  are  to  open 
our  places  of  secular  amusement  on  the  Sabbath  it  is  not 
for  the  benefit  of  the  vvorkingmen.  Our  wage-earners  are 
well  aware  that  Sunday  amusements  are  the  entering 
wedge  for  Sunday  work,  and  that  Sunday  work  means 
six  days'  wages  for  seven  days'  toil.  Every  place  of 
amusement  thrown  open  to  the  public  means  a  relay  of 
workmen  to  carry  it  on.  The  encroachment  is  gradual 
but  the  result  is  sure.  Our  wage-earners  are  familiar  with 
the  logic  of  the  situation ;  if  the  holy  day  is  to  be  made 
a  holiday  It  is  not  because  they  desire  It. 

III.  Our  Lord  attended  church  on  the  Sabbath.  It 
was  his  custom  to  worship  In  the  synagogue.  The  Sab- 
bath is  preeminently  a  time  for  the  cultivation  of  the  spir- 
itual graces.  Six  days  In  the  week  we  are  In  the  midst  of 
the  world's  work  and  worry.  Brain  and  sinew  are  under 
the  utmost  tension.  Matters  of  eternal  moment  go  large- 
ly by  default.  This  is  preeminently  true  of  the  American 
people.  Our  ordinary  business  man  is  moderately  sure 
of  breaking  down  under  the  continuous  strain.  Our  most 
common  ailment  Is  nervous  debility.  Possibly  our  disre- 
gard of  Sabbath  rest  has  something  to  do  with  It.  God 
means  that  we  shall  quit  the  world  one  day  in  seven,  lay 
off  its  cares  and  burdens  and  come  up  out  of  its  mists  and 
miasms  to  breathe  the  mountain  air  with  him.  Why  is  it 
that  a  sea  voyage  is  so  frequently  prescribed  for  worn-out 
business  men  ?  The  moment  the  ship  hoists  anchor  the 
world  recedes.  Then  follows  a  week  of  substantial  exile. 
No  more  news  nov/.  Stocks  may  go  up  or  go  down, 
kingdoms  may  rise  and  fall,  but  the  voyager  knows  it 
not.  Oh  blessed  rest !  The  horizons  of  our  life  are 
pushed  back.  Our  hearts  are  enlarged.  There  are 
depths  above  and  deeps   beneath.     We  are  out  of  the 

^5 


226  THE   GOSPEL   OF   GLADNESS. 

world !  Every  Sabbath  ought  to  be  Hke  a  sea  voyage. 
It  should  carry  us  away  from  the  hum  and  roar  of  traffic, 
from  the  distracting  pursuits  of  the  madding  crowd,  away 
from  the  world  into  the  spiritual  realms.  This  is  the  day 
of  devotion,  the  day  for  spiritual  growth  and  enjoyment 
in  communion  with  God. 

IV.  Our  Lord  devoted  himself  on  the  Sabbath  to 
charitable  work.  Many  of  his  most  helpful  miracles  were 
wrought  upon  that  day.  And  why  not  ?  This  is  the  day 
of  days  for  mercy — to  lift  up  the  fallen,  comfort  the  be- 
reaved, feed  the  hungry,  visit  the  sick,  and  impart  instruc- 
tion to  such  as  are  ignorant  of  spiritual  things.  If  it  can- 
not be  said  that  philanthropy  is  worship  it  is  certainly 
true  that  our  Lord  is  pleased  with  kindness  rendered  to 
the  least  of  his  little  ones.  The  Legend  Beautiful  has  a 
lesson  for  us.   To  the  monk  kneeling  in  his  chamber  alone 

came 

"  the  Blessed  Vision 
Of  our  Lord,  with  hght  Elysian 
Like  a  vesture  wrapped  about  him." 

Never  had  the  monk  known  such  transport.  He  knelt  in 
rapt  adoration.  Then,  on  a  sudden,  the  convent  bell 
tolled  the  hour  of  charity.  The  poor  were  waiting  at  the 
monastery  door  for  their  accustomed  dole;  and  to-day 
this  monk  was  almoner. 

"  Deep  distress  and  hesitation 
Mingled  with  his  adoration  ; 
Should  he  go  or  should  he  stay  ? 
Should  he  leave  the  poor  to  wait 
Hungry  at  the  convent  gate 
Till  the  Vision  passed  away  ? 
Should  he  slight  his  radiant  Guest, 
Slight  this  Visitant  celestial, 
For  a  crowd  of  ragged,  bestial 
Beggars  at  the  convent  gate  ?" 


HOW    JESUS   KEPT   THE   SABBATH.  22/ 

But  a  voice  within  reminded  him  that  God  required  mercy 
and  not  sacrifice.  Reluctantly  he  arose  from  his  knees 
and  with  a  last  look  at  the  Vision  went  forth  to  duty. 
He  dispensed  the  daily  alms,  received  the  thanks  of  the 
poor  and  suffering",  and  then  in  haste  returned.  On  en- 
tering his  cell  he  paused  with  unspeakable  delight, 

"For  the  Vision  still  was  standing 
As  he  left  it  there  before. 
When  the  convent  bell  appalling, 
From  its  belfry  calling,  calling, 
Summoned  him  to  feed  the  poor. 
Through  the  long  hour  intervening 
It  had  waited  his  return. 
And  he  felt  his  bosom  burn. 
Comprehending  all  the  meaning. 
When  the  Blessed  Vision  said, 
*  Hadst  thou  stayed,  I  must  have  fled  !' " 

Two  words,  in  closing.  First,  "  The  Sabbath  was 
made  for  man;"  not,  surely,  that  he  might  abuse  it,  but 
that  he  might  apply  it  to  his  spiritual  and  eternal  good. 
The  day  is  a  holy  trust  and  we  shall  be  held  responsible 
for  the  right  use  of  it. 

Second,  "  The  Son  of  Man  is  Lord  also  of  the  Sab- 
bath." He  has  a  property  right  in  it.  Time  is  his,  for 
he  made  it.  By  a  special  and  explicit  designation  the 
Sabbath  is  set  apart  as  '*  the  Lord's  Day."  The  man 
who  appropriates  it  to  his  own  selfish  uses  is  guilty  ol 
grand  larceny  indeed;  for  he  is  guilty  of  robbing  God. 
Let  us  therefore  use  the  day  as  not  abusing  it. 


228  THE   GOSPEL   OF    GLADNESS. 

doing  thy  pleasure  on  my  holy  day  ;  and  call  the  Sab- 
bath a  delight,  the  holy  of  the  Lord,  honorable ;  and  shalt 
honor  him,  not  doing  thine  own  ways  nor  finding  thine 
own  pleasure  nor  speaking  thine  own  words,  then  shalt 
thou  delight  thyself  in  the  Lord  ;  and  I  will  cause  thee  to 
ride  upon  the  high  places  of  the  earth,  and  feed  thee  with 
the  heritage  of  Jacob  thy  father ;  for  the  mouth  of  the 
Lord  hath  spoken  it." 


THE   centurion's   STORY.  229 


THE 

CENTURION'S  STORY, 


I  AM  an  old  man  now ;  the  burden  of  fourscore  years 
is  resting  upon  me.  But  the  things  which  happened  one 
April  day  in  the  year  783  A.  U.  C,  full  half  a  century 
ago,  are  still  fresh  in  my  memory. 

At  that  time  I  was  stationed  in  the  Casde  of  Antonia. 
On  the  morning  of  the  day  I  mention,  I  was  summoned 
to  take  charge  of  the  execution  of  a  culprit  who  had  just 
been  sentenced  to  death.  Of  the  men  in  the  garrison  I 
selected  twelve  of  such  as  were  hardened  to  the  sight  of 
blood  and  with  them  I  proceeded  to  the  Prsetorium.  All 
was  hurry  and  excitement  there.  It  being  the  time  of 
the  Jewish  Passover,  the  city  was  crowded  with  stran- 
gers. A  multitude  of  people  was  gathered  and  clamor- 
ing for  the  death  of  this  malefactor.  On  our  arrival 
he  was  brought  forth.  He  proved  to  be  that  Prophet 
of  Nazareth  whose  oracular  wisdom  and  wonder-working 
power  had  been  noised  everywhere.  He  was  a  man  of 
middle  stature,  v/ith  a  face  of  striking  beauty  and  benig- 
nity, eyes  of  mingled  light  and  warmth,  auburn  hair  fall- 
ing over  his  shoulders.  He  was  now  pale  and  haggard, 
having  passed  through  three  judicial  ordeals  since  the 
last  sunset,  besides  being  scourged  with  the  flagellum 
Jiorribile  and  exposed  to  the  rude  sport  of  the  midnight 
guard.     He  wore  the  cast-off  purple  of  the  Roman  procu- 


230  THE   GOSPEL   OF   GLADNESS. 

rator  and  a  crown  of  thorns.  But,  as  he  issued  from  the 
Hall  of  Judgment,  such  was  his  commanding-  presence 
that  the  multitude  was  hushed  and  separated  to  make 
way.  The  cross,  constructed  of  transverse  beams  of 
sycamore,  was  brought  and  laid  upon  his  shoulders. 
About  his  neck  was  suspended  a  tituhmi  on  which  were 
written  in  three  languages  his  name  and  the  indictment 
against  him.  My  quaternions  fell  into  line,  and  at  the 
signal  the  procession  moved.  I  rode  before,  clearing  the 
way.  The  people  thronged  the  narrow  streets,  crying 
more  and  more  loudly  as  we  proceeded,  "  Siauroson ! 
Crucify  him !" 

The  Nazarene,  weak  from  long  vigils  and  suffering, 
bowed  low  under  his  burden.  A  woman  in  the  company, 
by  name  Veronica,  it  is  said,  pressed  near  and  wiped  the 
dust  and  blood  from  his  haggard-  face,  and  the  napkin 
when  withdrawn' bore  the  impress  of  his  face,  marred  but 
divinely  beautiful. 

It  is  reported  also  that  as  the  multitude  surged  on 
towards  the  Jaffa  gate,  a  certain  cobbler,  named  Ahasue- 
rus,  moved  by  a  malignant  spirit,  thrust  his  foot  before 
the  prisoner,  who  stumbled  thereat  and  fell.  In  punish- 
ment for  that  cruel  deed  he  is  said  to  be  a  wanderer  upon 
the  earth  even  to  this  day  with  no  rest  for  his  weary  feet. 
This  too  is  a  mere  legend  ;  but  within  it  dwells  the  truth 
that  retribution  ever  like  a  Fury  pursues  the  pitiless. 

We  passed  through  the  Jaffa  gate  and  entered  upon 
the  steep  road  leading  to  the  place  of  execution.  The 
sun  flamed  down  upon  us ;  we  were  enveloped  in  a  cloud 
of  dust.  The  prisoner  at  length,  overborne  by  his  cross, 
fell  under  it.  We  seized  upon  an  Ethiopian  in  the  com- 
pany and  placed  the  burden  upon  him.  Strange  to  tell, 
he  assumed  it  without  a  murmur,  insomuch  that  he  was 
suspected  of  being  a  follower  of  the  Nazarene.     As  we 


THE   CENTURION  S    STORY..  231 

moved  on  with  din  and  uproar,  a  group  of  women, 
standing  by  the  wayside,  rent  the  air  with  shrill  lamenta- 
tions, on  hearing  which  Jesus  said,  "  Daughters  of  Jerusa- 
lem, weep  not  for  me,  but  for  yourselves  and  your  chil- 
dren, for  behold  the  days  come  when  they  shall  say  to  the 
mountains,  Fall  on  us!  and  to  the  hills,  Cover  us !"  It 
was  a  weird  prophecy,  and  ere  a  generation  passed  it  was 
to  the  letter  fulfilled.  There  were  those  in  that  company 
who  lived  to  see  the  Holy  City  compassed  about  by  a 
forest  of  hostile  spears.  Its  inhabitants  were  brought  low 
by  famine  and  pestilence ;  mothers  cast  envious  eyes  on 
the  white  flesh  of  their  children.  On  the  surrounding- 
heights  crosses  were  reared  whereon  a  multitude  of  Jewish 
captives  died  the  death.  Despair  fell  upon  all.  And  in 
those  days  there  were  not  a  few  who  called  to  mind  the 
ominous  words  of  the  Nazarene,  "  Weep  not  for  me,  but 
for  yourselves  and  for  your  children  after  you." 

The  way  we  journeyed  has  since  been  called  Via 
Dolo7'osa.  It  led  to  the  round  knoll  called  Golgotha — 
from  its  resemblance  to  a  skull.  As  we  drew  nigh  we 
perceived  two  crosses  already  reared,  on  which  two 
thieves  of  Barabbas'  band  had  been  suspended  for  some 
hours.  Our  prisoner,  as  a  token  of  obloquy,  was  to  be 
crucified  between  tl:iem.  Our  spears  and  standards  were 
now  lowered,  and  Jesus  being  stripped  of  his  outer  gar- 
ments was  laid  prostrate  upon  his  cross.  A  soldier  ap- 
proached with  hammer  and  spikes,  at  sight  of  whom  the 
frenzied  multitude  ceased  for  a  momiCnt  their  revilings 
and  pressed  near.  The  prisoner  preserved  his  calm  de- 
meanor. A  stupefying  draught  was  offered  him,  but  he 
refused  it,  preferring  to  look  death  calmly  in  the  face.  He 
stretched  out  his  hands ;  the  hammer  fell.  At  sight  of 
the  blood  the  mob  broke  forth  again,  crying,  "  Stauro- 
son !"  but  not  a  word  escaped  the  sufferer.     As  the  nails 


232  THE   GOSPEL   OF   GLADNESS. 

tore  through  the  quivering  flesh  his  eyes  closed  and  his 
hps  moved  as  if  he  were  holding  communion  with  some 
invisible  One.  Then  with  a  wrench  the  cross  was  lifted 
into  the  socket  prepared  for  it. 

At  this  moment  the  first  word  escaped  him.  With  a 
look  of  reproach  and  an  appealing  glance  to  heaven,  he 
cried,  "  Father,  forgive  them ;  they  know  not  what  they 
do !"  It  was  as  if  he  were  covering  our  heads  with  a 
shield  of  prayer.  In  this  he  practised  his  own  rule  ot 
charity  and  doctrine  of  forgiveness,  "  Love  your  enemies, 
bless  them  that  curse  you,  do  good  to  them  that  hate  you, 
and  pray  for  them  that  despitefully  use  you." 

His  prayer,  however,  seemed  but  to  rouse  the  fury 
of  his  Jewish  enemies.  They  broke  forth  in  mockery, 
"  Come  down  !  come  down  from  thy  cross  !  Thou  that 
destroyest  the  temple  and  buildest  it  in  three  days,  save 
thyself!"  The  priests  and  rabbis,  standing  by,  joined  in 
the  mockery,  saying,  "  He  saved  others,  himself  he  can- 
not save.  Let  him  come  down  if  he  be  the  Messiah, 
the  chosen  of  God  !"  My  soldiers,  meanwhile,  were  dis- 
puting as  to  the  apportionment  of  his  garments ;  I  noted 
the  rattling  of  their  dice  in  a  brazen  helmet  wherein  they 
cast  lots  for  his  seamless  robe. 

The  thieves  upon  either  hand  joined  for  a  time  in  the 
mockery  ;  but  presently  a  change  came  over  the  one  upon 
the  right,  named  Dysmas.  The  demeanor  of  Jesus  had 
touched  his  heart;  and  after  long  silence  he  entreated, 
"  Lord,  remember  me  when  thou  comest  in  thy  king- 
dom !"  The  Nazarene  turned  upon  him  a  look  of  com- 
passionate love,  saying,  **  To-day  thou  shalt  be  with  me 
in  Paradise."  It  was  not  long  after  when  this  robber's 
head  sank  upon  his  breast,  but  in  death  his  face  wore  a 
look  of  indescribable  peace.  The  time  came  when  Jesus' 
word  of  pardon  to  him  was  full  of  comfort  to  great  sinners. 


THE   CENTURION  S    STORV.  233 

He  who  saved  Dysmas  in  the  article  of  death,  plucking 
him  from  the  edge  of  the  abyss,  was  thenceforth  known  to 
be  able  to  save  even  unto  the  uttermost  all  who  would 
believe  in  him. 

Not  far  from  the  cross  stood  a  company  of  women 
wringing  their  hands  in  helpless  pain.  Among  them  was 
the  mother  of  the  Nazarene.  When  her  son  as  a  child 
had  been  brought  to  the  Jewish  temple,  an  old  priest  took 
him  from  his  mother's  arms  and  prophesied,  "  This  child 
is  set  tor  the  fall  and  rise  of  many  in  Israel,"  then  looking 
upon  the  mother  said,  "A  sword  shall  pierce  through  thine 
own  soul  also."  At  this  moment  his  word  was  fulfilled  ; 
the  iron  entered  her  soul.  Her  dying  son  beheld 
her,  and,  with  his  eyes  directing  her  to  one  who  was 
known  as  his  favorite  disciple,  said,  *'  Woman,  behold  thy 
son,"  who  thereupon  bore  her  fainting  away. 

It  was  now  noon,  a  clear,  scorching  Syrian  noon.  But 
a  veil  seemed  gathering  before  the  sun.  Shadows  fell  from 
the  heights  of  Moab.  Night  rose  from  the  ravines,  sur- 
ging upward  in  dark  billows,  overwhelming  all.  A  strange 
pallor  was  upon  all  faces.  The  gleam  on  shield  and  hel- 
met faded  out.  It  was  night,  Egyptian  night  at  high  noon ! 
What  meant  it?  Manifestly  this  was  no  eclipse,  for  the 
paschal  moon  was  at  its  full.  The  Jews  had  ofttimes  clam- 
ored for  a  sign,  a  sign  whereby  they  might  test  this  suffer- 
er's Messianic  claim.  Had  the  sign  come  ?  Was  nature 
sympathizing  with  her  Lord  ?  Were  these  shadows  the 
trappings  of  a  universal  woe?  Was  God  thus  manifest- 
ing his  wrath  against  sin  ?  Or  was  this  a  stupendous  fig- 
ure of  the  position  in  which  this  dying  Nazarene  stood 
with  respect  to  the  deliverance  of  the  race  from  sin  ?  Once 
in  a  Jewish  synagogue  I  heard  a  rabbi  read  from  the  scroll 
of  Isaiah  a  prophecy  concerning  the  Messiah;  He  was  to 
be  wounded  for  our  trans^rressions  and  bruised  for  our  ini- 


234  THE   GOSPEL   OF   GLADNESS. 

quities ;  and  by  his  stripes  we  should  be  healed.  It  was 
predicted  that  when  Messiah  came  he  should,  bearing  the 
world's  burden  of  sin,  go  into  the  outer  darkness  in  expi- 
atory pain.  Was  it  at  this  awful  moment  that  he  carried 
that  burden  into  the  region  of  the  lost?  Did  he  just  then 
descend  into  hell  for  us?  Hark!  a  cry  from  his  fever- 
parched  lips,  piercing  the  silence  and  the  darkness,  ''Eloi, 
Eloi^  lama  sabachthani?  My  God,  my  God,  why  hast 
thou  forsaken  me  ?"  But  for  that  terrific  cry  of  anguish 
the  silence  was  unbroken  for  three  mortal  hours.  I  have 
known  other  victims  of  the  cross  to  vent  their  rage  in  im- 
potent wrath,  to  spit  their  hate  like  asps,  to  harangue  the 
crowd  with  helpless  protestations,  or  to  beg  for  the  death- 
stroke  ;  but  this  Jesus  preserved  a  majestic  silence.  The 
people  also  seemed  wrapped  in  a  weird  terror.  Naught 
was  heard  but  the  rattling  of  armor  as  some  soldier  jostled 
his  comrade,  a  sob  escaping  from  some  woman's  heart, 
the  dropping  of  the  blood. 

Thus  until  the  ninth  hour  of  the  day.  It  was  the  hour 
of  the  evening  sacrifice,  and  the  darkness  began  slowly  to 
lift.  It  was  then  that  the  Nazarene  uttered  his  only  word 
of  complaint.  "  I  thirst,"  he  said.  Whereupon  a  strange 
thing  happened.  One  of  my  soldiers,  trained  in  the  arena 
and  in  gladiatorial  contests — one  who  had  never  been 
known  to  spare  a  foe,  delighting  in  the  sack  of  cities,  look- 
ing on  unmoved  when  children  were  dashed  against  the 
stones — this  man  dipped  a  sponge  in  the  sour  wine  which 
was  provided  for  the  guard,  and  would  have  raised  it  to 
the  sufferer's  lips.  The  Jews  cried  out,  "  Let  be,  let  be, 
and  let  us  see  if  Elias  will  come  to  his  relief!"  For  a  mo- 
ment the  soldier  hesitated,  even  joined  in  the  cry,  then  giv- 
ing way  to  the  better  promptings  of  his  heart,  lifted  the 
sponge  and  assuaged  the  thirst  of  the  dying  man.  It  was 
the  only  deed  of  kindness  I  noted  on  Golgotha  that  day. 


THE   centurion's   STORY.  235 

In  return  for  it  the  Nazarene  cast  upon  his  benefactor  such 
a  look  of  gratitude  that  his  nature  seemed  ever  afterwards 
to  have  been  transformed  by  it. 

Then  Jesus  cried  with  aloud  voice,  '' Tetelcstai !  It 
Is  finished  !"  Did  it  signify  that  his  pain  was  over  ?  Well 
might  he  after  such  anguish  utter  a  sigh  of  relief.  Or  was 
it  that  his  work  was  accomplished  ?  So  have  I  seen  n 
laborer  turn  homeward  from  his  day's  work  with  pleasant 
anticipation  of  rest.  So  have  I  seen  a  wayfarer  quicken 
his  footsteps  as  at  eventide  he  came  in  sight  of  the  village 
lights.  So  have  I  seen-  a  soldier,  weary  with  the  stress  of 
conflict  and  wounded  unto  death,  bear  the  standard  aloft 
as  he  climbed  the  parapet  and  v/ith  his  last  voice  shout 
for  victory ! 

And  then  the  last  word.  It  was  spoken  softly,  as  if 
coming  from  the  threshold  of  the  other  world,  "  Father, 
into  thy  hands  I  commend  my  spirit !"  Then,  as  he 
yielded  up  the  ghost,  a  look  of  surpassing  peace  fell  upon 
his  upturned  face  which  hngered  there  when  death  had 
put  its  rigid  seal  upon  it.  Thus  he  fell  on  sleep.  I  have 
ofttimes  since  been  reminded  of  that  look  when  I  have 
seen  an  infant  lulled  in  its  mother's  arms,  or  when,  walk- 
ing through  a  Christian  cemetery,  I  have  noted  upon  the 
tombstones  of  martyrs  the  word  ''Dormit     He  sleeps." 

The  supernatural  darkness  had  now  given  way  to  the 
calm  twilight.  The  sky  was  covered  far  towards  the  ze- 
nith with  a  golden  splendor  crossed  with  bars  of  crimson 
light.  It  looked  as  if  heaven's  gates  were  opened,  and 
one  gazing  through  could  almost  seem  to  see  the  flitting 
of  superhuman  shapes  and  hear  far-away  voices  calling, 
"  Lift  up  your  heads,  O  ye  gates ;  even  lift  them  up,  ye 
everlasting  doors ;  and  the  King  of  glory  shall  come  in  1" 

At  that  moment  the  earth  rumbled  under  my  feet ;  a 
shudder  seemed  to  pass  through  nature.     It  was  said  that 


236  THE   GOSPEL  OF   GLADNESS. 

as  the  high,  priest  was  kindling  the  lamps  in  the  Holy 
Place  of  the  Temple,  this  being  the  hour  of  the  evening 
sacrifice,  the  great  veil  hanging  before  the  Holy  of  Holies 
was  rent  from  the  top  to  the  bottom  as  if  by  an  unseen 
hand.  This  happened  at  the  instant  when  the  Nazarene 
yielded  up  his  spirit ;  and  his  followers  are  wont  to  say 
that  when  he  passed  from  earth  to  resume  his  heavenly 
glory  a  new  and  living  way  was  opened  up  for  penitent 
sinners  into  the  Holiest  of  All. 

The  execution  being  over,  the  people  slowly  dispersed 
to  their  homes.  The  twilight  settled  down  on  Golgotha. 
A  group  of  wailing  women  Hngered  for  a  while,  then 
went  their  way.  Against  the  sky  stood  forth  the  outlines 
of  the  three  crosses.  On  the  face  of  Dysmas  the  moon- 
light showed  the  look  of  peace  that  had  settled  upon  it  at 
Jesus'  word  of  pardon.  The  robber  on  the  left  had 
dropped  his  face  in  anguish  upon  his  breast.  In  the 
midst  Jesus  looked  upwards,  dead  but  triumphant !  Long 
and  steadfastly  I  gazed  upon  him.  The  events  of  the  day 
crowding  upon  my  mind,  my  conviction  deepened  that 
this  was  no  common  man.  My  conscience  was  sorely 
smitten  ;  my  heart  was  inexpressibly  touched  by  the  mem- 
ory of  the  things  which  had  happened.  A  tide  of  grief 
overwhelmed  me.  I  dismounted  from  my  horse,  my  sol- 
diers looking  on  in  wonder.  I  knelt  before  the  middle 
cross  ;  I  prostrated  myself  upon  the  earth.  The  truth 
went  surging  irresistibly  through  my  soul,  until  at  length, 
able  to  restrain  myself  no  longer,  I  confessed,  "  Verily, 
verily,  thou  art  the  Son  of  God  f 

I  am  old  now.  The  end  draws  near.  For  half  a  cen- 
tury have  I  loved  and  served  him.  In  my  body  are  the 
marks  of  the  Lord  Jesus.  Fears  have  sometimes  com- 
passed me  about.  But  never  have  I  known  the  moment 
when  I  would  recall  my  vow  of  devotion  to  him.     Trials 


THE   centurion's   STORY.  23/ 

and  sorrows  have  but  deepened  my  conviction;  for  he 
has  given  me  songs  in  the  night.  I  have  seen  men  and 
women  for  his  name's  sake  die  without  a  murmur,  heroic 
amid  the  flames,  triumphant  when  cast  to  hons.  I  have 
heard  them  with  their  last  breath  protest  with  joy,  '' Chris- 
tiamis  Sinn  /"  The  Master  himself  seemed  to  be  holding 
them  up  with  his  everlasting  arms — a  living  Christ,  an 
omnipotent  Christ,  an  ever-present  Christ,  even  as  he 
promised,  "Lo,  I  am  with  you  alway,  even  unto  the  end 
of  the  world." 

The  cross  in  my  time  has  been  transformed  from  an 
emblem  of  shame  into  a  symbol  of  victory.  And  the 
Christ  who  suffered  upon  it  has  been  made  unto  me  wis- 
dom and  righteousness  and  sanctification  and  redemption. 
I  have  learned  somewhat  of  the  meaning  of  his  life  and  of 
his  death  and  of  his  glorious  resurrection.  Many  glorious 
hopes  have  I,  but  the  most  earnest  is  that  I  who  crucified 
him  may  yet  behold  his  face  in  peace — that  I,  who  bowed 
that  night  with  broken  heart  beneath  his  cross,  may  some 
day  see  the  King  in  his  beauty  and  fall  before  his  throne, 
crying,  *'  My  Lord  and  my  God !" 


238  THE   GOSPEL   OF   GLADNESS. 


PAUL'S 
EASTER  SERMON  AT  ANTIOCH. 


"  Then  Paul  stood  up,  and  beckoning  with  his  hand,  said—"    Acts 

13:16. 

This  was  in  the  synagogue  at  Antioch  of  PIsIdia.  At 
the  further  end  stood  a  desk  for  the  reader.  Above  that 
was  the  women's  gallery ;  their  faces  could  be  seen  behind 
the  partition  of  lattice-work.  On  the  side  of  the  room 
nearest  Jerusalem  was  the  ark  or  chest  for  the  sacred 
scrolls.  Seats  for  the  worshippers  were  arranged  accord- 
ing to  station,  those  for  the  rabbis  being  nearest  the  read- 
er's desk.  As  each  attendant  entered  he  cast  a  scarf  over 
his  shoulder,  the  sacred  tallith  with  its  four  tassels.  Among 
the  worshippers  on  this  particular  day  were  two  strangers. 
One  was  a  man  of  imposing  presence  and  benignant  coun- 
tenance, with  clear,  kindly  eyes, — a  gracious  man  whom 
we  know  as  "  the  Son  of  Consolation."  His  companion 
was  of  smaller  stature,  described  as  a  man  *' of  mean  pres- 
ence," with  stooping  shoulders  and  defective  sight.  These 
two  found  their  way  to  the  rabbinical  seats. 

The  service  commenced  with  a  prayer  recited  by  the 
reader  or  "Angel  of  the  Assembly."  Then  the  Chazan 
brought  from  the  ark  the  sacred  scroll,  from  which  was 
read  the  Scripture  for  the  day.  Then  singing  from  the 
Psalter,  which  was  the  Hebrew  hymn-book.     After  that 


PAUL'S   EASTER   SERMON   AT   ANTIOCH.         239 

the  service  was  thrown  open,  according  to  custom,  to  such 
as  occupied  rabbinical  seats.  A  special  invitation  was 
extended  to  the  two  strangers.  "  Men  and  brethren," 
said  the  leader,  "  if  ye  have  any  word  of  exhortation  for 
the  people,  say  on." 

Then  Paul  arose  and  beckoned  with  his  hand.  He 
was  a  master  of  dialectics.  In  this  very  beckoning  with  his 
hand  we  note  an  evidence  of  his  rhetorical  skill.  It  was 
his  first  sermon.  He  had  been  familiar  with  forensic  dis- 
putation in  the  Sanhedrin  in  former  years.  But  to-day 
he  was  to  make  his  maiden  effort  as  a  minister  of  the  gos- 
pel. 

If  you  have  ever  spent  a  week  in  London  it  is  safe  to 
say  that  on  Sunday  morning  you  betook  yourself,  possi- 
bly by  an  omnibus  marked  **  To  the  Elephant  and  Cas- 
tle," across  London  Bridge  to  the  Metropolitan  Taberna- 
cle. From  all  directions  the  crowds  were  going  that  way 
to  hear  the  greatest  of  modern  preachers  whose  voice 
has  recently  been  hushed  in  death.  In  him  there  was  lit- 
tle of  the  pomp  and  circumstance  of  the  homiletic  art.  It 
was  a  delight  to  hear  him  in  the  midst  of  the  vast  assem- 
blage— his  hands  grasping  the  rail  before  him  in  the  atti- 
tude of  a  jury  pleader — simple,  earnest,  grandly  eloquent, 
setting  forth  the  glorious  gospel  of  the  blessed  God.  It 
minded  one  of  the  wish  of  quaint  Nicholas  Breton  : 
"  I  would  I  were  an  excellent  divine 

That  had  the  Bible  at  my  fingers'  ends, 
That  men  might  hear  out  of  this  mouth  of  mine 

How  God  doth  make  his  enemies  his  friends." 

But  this  greatest  of  our  modern  preachers  is  scarcely  to  be 
compared  with  the  apostle  who  arose  in  the  Pisidian  syna- 
gogue and  beckoned  with  his  hand  that  day.  His  sermon 
was  a  masterpiece  ;  it  will  bear  analysis. 

I.  His  text.     He  found  his  text  in  the  sixteenth  Psalm, 


240  THE   GOSPEL   OF   GLADNESS. 

which  was  probably  the  Scriptural  lesson  of  the  day  :  "  I 
have  set  the  Lord  always  before  me :  because  he  is  at  my 
right  hand,  I  shall  not  be  moved.  Therefore  my  heart  is 
glad,  and  my  glory  rejoiceth :  my  flesh  also  shall  rest  in 
hope.  For  thou  wilt  not  leave  my  soul  in  hell ;  neither 
wilt  thou  sufier  thy  Holy  One  to  see  corruption."  The 
title  of  this  Psalm  is  Michtarn^  or  hiding.  Christ  hides 
behind  the  lattice  of  this  prophecy  uttered  a  thousand  years 
before  the  world  saw  him. 

II.  His  exordiwji.  He  began  with  an  historical  resu- 
me, tracing  the  footsteps  of  Messiah  from  the  Exodus  to 
the  Cross.  The  striking  feature  of  this  introduction  is  its 
resemblance  to  a  speech  which  Paul  had  heard  twelve 
years  before  in  the  Hall  Gazith.  He  was  at  that  time  a 
member  of  the  Sanhedrin.  The  deacon  Stephen  was 
brought  before  that  tribunal  for  trial.  In  making  his  de- 
fence he  began  with  the  call  of  Abraham,  and  followed 
the  golden  thread  of  Messianic  prediction  through  the  his- 
tory of  Israel  until,  overcome  with  indignation  at  the  peo- 
ple's hardness  of  heart  and  casting  prudence  to  the  winds, 
he  cried  out :  "  Ye  stiff-necked  and  uncircumcised  in 
heart  and  ears,  ye  do  always  resist  the  Holy  Ghost !  As 
your  fathers  did,  so  do  ye.  Which  of  the  prophets  have 
not  3^our  fathers  persecuted  ?  They  have  slain  them 
which  showed  before  of  the  coming  of  the  Just  One;  of 
whom  ye  have  been  now  the  betrayers  and  murderers !" 
At  this  point  the  audience,  cut  to  the  heart,  gnashed  on 
him  with  their  teeth  and  ran  upon  him  with  one  accord. 
They  cast  him  out  beyond  the  city  walls  and  stoned  him. 
As  he  bowed  his  bruised  and  bleeding  face  before  the 
storm  of  missiles,  he  cried,  "  Lord  Jesus,  receive  my  spir- 
it !"  and  again,  "  Lord,  lay  not  this  sin  to  their  charge !" 
While  this  was  transpiring  the  clothes  of  the  ringleaders 
were  held  by  young  Saul  of  Tarsus,  who  to-day  in  the 


PAUL'S   EASTER   SERMON   AT  AXTIOCH.        24I 

synagogue  at  Antioch  preaches  the  gospel  of  Christ.  His 
words  are  an  echo  of  Stephen's,  as  if  his  voice  had  fallen 
upon  the  sensitive  plate  of  a  phonograph  to  be  kept  and 
reproduced  in  due  time.  So  true  is  it  that,  though  the 
saints  rest  from  their  labors,  their  words  as  well  as  their 
works  do  follow  them. 

The  historical  resume  of  St.  Paul,  which  brought  him 
to  the  death  and  burial  of  Jesus,  was  concluded  with  the 
abrupt  words,  "  But  God  raised  him  from  the  dead  !" 
And  he  continued,  "  We  thus  declare  unto  you  glad 
tidings,  how  that  the  promise  which  was  made  unto  the 
fathers,  God  hath  fulfilled  the  same  unto  us  their  children 
in  that  he  hath  raised  up  Jesus  again,  as  it  is  written, 
*  Thou  art  my  Son  ;  this  day  have  I  begotten  thee.'  " 

III.  The  argumejit.  In  stating  this  proposition  of  the 
Resurrection,  observe  how  Paul  begins  with  God.  It  is 
impossible  to  proceed  with  the  argument  otherwise.  For 
only  upon  the  assumpUon  of  Omnipotence  can  we  frame 
an  antecedent  probability  or  even  possibihty  of  a  resur- 
rection from  the  dead.  But  Paul's  brain  and  conscience 
and  heart  were  filled  with  the  consciousness  of  God.  His 
life  was  overarched  by  the  truth  of  the  divine  presence. 
In  his  philosophy  all  things  are  of  God  and  through  Gpd 
and  for  God. 

Then,  having  shown  the  resurrection  possible  by  the 
affirmation  of  almighty  power,  he  reviews  the  Messianic 
prophecies.  Three  in  particular  are  referred  to  :  "  Thou 
art  my  Son ;  this  day  have  I  begotten  thee  "  (Psa.  2:7); 
"  I  will  make  an  everlasting  covenant  with  you,  even  the 
sure  mercies  of  David  "  (Isa.  55  :  3)  ;  and,  "  Thou  wdlt  not 
suffer  thy  Holy  One  to  see  corruption  "  (Psa.  16 :  10). 

This  anticipation  of  Messiah's  triumph  over  death  v.-as 
known  as  the  hope  of  Isi'ael.  It  lay  in  Scripture  like 
Aaron's  rod  in  the  Ark  of  the  Covenant :  cut  ofT  from 

16 


242  THE   GOSPEL   OF   GLADNESS. 

mother  earth  and  from  the  parent  stem,  shut  out  from  air 
and  sunhght,  yet  in  fulness  of  time  putting  forth  tokens 
of  newness  of  Hfe. 

Men  have  ahvays  feared  Death.  They  have  called 
him  the  King  of  Terrors.  They  have  seen  him  stalking 
through  palace  gates  and  bowing  low  to  enter  the  cottage 
door.  They  have  known  that  the  time  was  coming  when 
they — every  one — must  bow  before  him.  This  fear  was 
relieved  by  the  hope  of  the  coming  of  One  who  would 
conquer  Sin  and  bind  at  his  girdle  the  keys  of  Death  and 
of  Hell.  He  was  to  be  the  "  death  of  Death  and  Hell's 
destruction."  All  human-kind  were  in  bondage  under 
sin  and  in  subjection  unto  death,  Hke  the  garrison  of  a 
beleaguered  city,  gaunt  and  desperate,  gazing  wistfully 
afar  off  with  one  forlorn  hope.  The  story  of  the  bursting 
of  the  sepulchre  in  Joseph's  garden  was  like  a  bugle-blast 
on  the  distant  hills,  the  footfall  of  an  army  come  for  de- 
liverance, the  waving  of  banners  to  tell  that  One  might- 
ier than  Death  drew  nigh  to  save  his  people.  "  We  de- 
clare unto  you  glad  tidings,"  said  Paul,  '*  how  that  the 
promise  made  unto  the  fathers  is  fulfilled  unto  us !" 

Observe,  he  does  not  undertake  to  prove  the  resurrec- 
tion of  Christ.  The  reason  is  obvious.  It  was  beyond 
the  necessity  of  proof.  Had  one  risen  in  the  assembly 
and  cried,  "I  doubt  it!"  scores  of  witnesses  could  have 
been  summoned  to  certify  that  they  had  seen  Jesus  alive 
after  his  crucifixion,  had  seen  his  scarred  face  and 
wounded  hands,  had  talked  with  him,  bowed  under  his 
benediction,  and  seen  him  vanish  in  the  opening  clouds  of 
heaven.  Scores  ?  Ay,  hundreds  upon  hundreds,  for  this 
thing  was  not  done  in  a  corner.  He  was  seen  "  by  above 
five  hundred  at  once."  We  are  now  eighteen  hundred 
years  beyond  the  event ;  and  yet  the  proofs  of  the  resur- 
rection of  Jesus  are  so  striking  that  no  fair-minded  man 


PAUL'S   EASTER  SERMON  AT   ANTIOCII.        243 

will  resist  them.  Dr.  Arnold  of  Rugby,  one  of  the  pro- 
foundest  students  of  history,  said  truly,  "  I  do  not  know 
of  any  historical  fact  more  substantially  proven  by  cumu- 
lative evidence  than  the  resurrection  of  Jesus  Christ." 

IV.  The  applicatio7i.  The  practical  importance  of  this 
doctrine  is  set  forth  by  St.  Paul,  here  and  more  elaborately 
elsewhere,  as  a  sign  and  a  seal. 

(i.)  //  is  a  sign  of  the  divinity  of  Jesus.  His  enemies 
were  continually  clamoring  for  a  sign.  He  professed  to 
be  their  Messiah.  "  Show  us  a  sign,"  they  cried,  "  and 
we  will  believe  thee."  He  answered,  "There  shall  no 
sign  be  given  but  the  sign  of  the  prophet  Jonas,  for  as 
Jonas  was  three  days  and  three  nights  in  the  whale's 
belly,  so  shall  the  Son  of  man  be  three  days  and  three 
nights  in  the  heart  of  the  earth." 

On  this  grand  miracle  the  Lord  adventures  the  truth 
of  his  Messianic  claims  and  the  integrity  of  his  redemptive 
work.  He  showed  himself  to  be  the  Son  of  God  with 
power  by  his  resurrection  from  the  dead.     Rom.  i :  4. 

'  It  is  related  that  Charlemagne  was  buried  by  his  own 
desire  in  a  sitting  posture,  clothed  in  purple  and  ermine, 
his  crown  upon  his  head  and  his  sceptre  in  his  hand.  Long 
afterwards  his  tomb  was  opened  by  the  Emperor  Otho, 
but  alas  !  little  was  left  of  the  imperial  glory  !  The  crown 
had  fallen  from  Charlemagne's  bleached  brow,  his  sceptre 
lay  in  the  dust,  his  royal  robes  had  rotted  and  fallen  about 
him.  Sic  transit  gloria  mtindi.  But  not  so  with  Jesus. 
It  was  prophesied  that  God  would  not  leave  him  in  the 
grave  nor  suffer  his  Holy  One  to  see  corruption.  By  this 
was  he  proven  to  be  far  above  all  principalities  and  pow- 
ers. Being  superior  to  the  King  of  Terrors,  he  hath  upon 
his  vesture  and  upon  his  thigh  written  a  name,  Kiyig  of 
kings  and  Lord  of  lords.  In  this  he  presents  his  creden- 
tials ;  by  this  he  corroborates  his  teaching ;  and  hereby 


244  THE   GOSPEL   OF   GLADNESS. 

he  for  ever  certifies  the  effectiveness  of  his  redemptive 
work. 

(2.)  This  miracle  is  also  a  seal  of  the  covenant  oj  life. 
Because  he  Hves,  we  shall  live  also.  We  stand  gazing  out 
towards  an  unknown  world,  bewildered  and  questioning, 
"  If  a  man  die,  will  he  live  again  ?"  Our  fathers  dreamed 
of  life  and  immortality — dreamed  and  hoped  and  won- 
dered ;  but  now  since  Christ  has  risen  the  shadows  are 
gone ;  we  dream  no  more ;  in  him  life  and  immortality 
are  brought  to  light !  When  Madame  de  Gasparin  went 
through  the  burial  crypts  under  Palermo,  her  faith  for  the 
moment  forsook  her.  Walking  amid  the  heaped  up  bones 
of  centuries,  treading  upon  the  dust  of  the  multitudinous 
and  forgotten  dead,  oppressed  by  the  mould  and  the  chill, 
she  was  moved  to  ask  like  the  prophet  in  the  Valley  of 
Vision,  "  Can  these  slain  live  ?"  But  as  she  came  from 
the  crypt  into  the  sunshine,  turning  backwards  she  saw 
above  the  archway,  Jesu  Nazaret,  Rex  Judceoj'uvi — the 
very  words  that  were  written  upon  the  cross.  Jesus  of 
Nazareth  is  King  of  the  whole  Israel  of  God.  And  be- 
holding that,  her  faith  came  back  as  in  a  sun-burst,  flood- 
ing her  heart  with  indescribable  joy.  Ah,  beloved,  with 
him  all  things  are  possible.  He  was  dead,  but  liveth  and 
is  alive  for  evermore,  and  hath  the  keys  of  Death  and 
Hell !     And  because  he  lives  we  shall  live  also. 

Paul  elsewhere  (i  Cor.  15)  elaborates  the  argument  on 
this  wise,  "  Now  if  Christ  be  preached  that  he  rose  from 
the  dead,  how  say  some  among  you  that  there  is  no  resur- 
rection of  the  dead  ?  For  if  there  be  no  resurrection  of 
the  dead,  then  is  Christ  not  risen  :  and  if  Christ  be  not 
risen,  our  preaching  is  vain,  and  your  faith  is  also  vain. 
Yea,  and  we  are  found  false  witnesses  of  God ;  because  we 
have  testified  of  God  that  he  raised  up  Christ ;  whom  he 
raised  not  up  if  so  be- that  the  dead  rise  not.      For  if  the 


PAUL'S   EASTER   SERMON  AT  ANTIOCH.        245 

dead  rise  not,  then  is  not  Christ  raised ;  and  if  Christ  be 
not  raised,  your  faith  is  vain ;  ye  are  yet  in  your  sins. 
Then  they  also  which  are  fallen  asleep  in  Christ  are  per- 
ished. If  in  this  life  only  we  have  hope  in  Christ,  we  are 
of  all  men  most  miserable.  But  now  is  Christ  risen  from 
the  dead,  and  become  the  firstfruits  of  them  that  slept. 
Behold  I  show  you  a  mystery :  we  shall  not  all  sleep  but 
we  shall  all  be  changed,  in  a  moment,  in  the  twinkling  of 
an  eye,  at  the  last  trump.  For  the  trumpet  shall  sound 
and  the  dead  shall  be  raised  incorruptible,  and  we  shall  be 
changed.  For  this  corruptible  must  put  on  incorruption, 
and  this  mortal  must  put  on  immortality.  Then  shall  be 
brought  to  pass  the  saying  that  is  written,  Death  is  swal- 
lowed up  in  victory.  O  death,  where  is  thy  sting?  O 
grave,  where  is  thy  victory?  The  sting  of  death  is  sin; 
and  the  strength  of  sin  is  the  law.  But  thanks  be  to  God 
which  giveth  us  the  victory  through  our  Lord  Jesus  Christ. 
Wherefore,  my  beloved  brethren,  be  ye  steadfast,  immov- 
able, always  abounding  in  the  work  of  the  Lord,  foras- 
much as  ye  know  that  your  labor  is  not  in  vain  in  the 
Lord." 

V.  The  peroration.  This  Easter  sermon  concludes 
with  an  impressive  offer  of  salvation  in  the  name  of  the 
risen  Christ:  "  Be  it  known  unto  you,  therefore,  men  and 
brethren,  that  through  this  man  is  preached  unto  you  the 
forgiveness  of  sins."  He  who  conquered  death  is  able  to 
save  unto  the  uttermost  all  who  by  faith  will  come  unto 
him. 

I  greet  you  this  morning,  beloved,  in  the  name  of  the 
living  Christ.  The  Lord  is  risen  !  The  Lord  is  risen  in- 
deed !  It  makes  a  great  difference  to  those  who  love 
him.  After  his  death  and  burial  the  disciples  were  over- 
come with  grief.  They  had  hoped  that  it  had  been  he 
who  should  deliver  Israel.      But  they  had  suffered  a  sad 


246  THE  GOSPEL  OF  GLADNESS. 

disillusioning.  He  was  dead;  and  with  him  hope  had 
died.  They  went  about  with  slow  steps  and  downcast 
faces.  Then  on  a  sudden  came  a  change.  There  was 
running  to  and  fro.  John  ran;  Peter  ran ;  the  women 
came  running  down  the  slopes  of  Olivet.  One  to  another 
they  cried,  "  The  Lord  is  risen  !  The  Lord  is  risen  in- 
deed !"  It  transformed  their  lives.  They  went  everywhere 
preaching  it.  Oh  let  us  make  more  and  more  of  the  doc- 
trine of  the  risen  Christ.  He  is  not  dead!  He  is  alive 
and  liveth  for  evermore  !  He  hath  the  keys  of  Death  and 
Hell !  Peace  be  with  you  in  his  name.  Into  the  upper 
chamber  he  came  in  the  calmness  of  his  great  triumph, 
and  lifting  his  pierced  hands  in  benediction,  said,  "  Peace 
be  unto  you."  It  is  the  greeting  of  the  Easter  morning. 
The  peace  of  God  which  passeth  all  understanding  keep 
your  minds  and  hearts'  through  Christ  Jesus.    Amen. 


THE   GREAT   REFUSAL."  247 


-THE  GREAT  REFUSAL." 


-And  when  he  was  gone  forth  into  the  way,  there  came  one  runn  ng 
and  kneeled  to  him.  and  asked  him,  Good  Master  what  shall 
I  do  that  I  may  i.iherit  eternal  life  ?  And  Jesus  said  unto  Inm, 
Why  callest  thou  me  good?  there  is  none  good  but  one,  that 
is  God  Thou  knowest  the  commandments,  Do  not  commit 
adulte;y.  Do  not  kill.  Do  not  steal,  Do  not  bear  false  witness 
Defraud  not,  Honor  thy  father  and  mother.  And  he  answered 
and  said  unto  him,  Master,  all  these  have  I  observed  from  my 
youth.  Then  Jesus,  beholding  him,  loved  him,  and  said  unto 
him,  One  thing  thou  lackest:  go  thy  way,  sell  whatsoever  thou 
has  and  give  to  the  poor,  and  thou  shalt  have  treasure  in 
heaven:  and  come,  take  up  the  cross,  and  follow  me."  Mark 
10:17-21. 

The  key-note  of  our  Lord's  preaching  was  life.  "  I 
am  come,"  said  he,  "  that  ye  might  have  hfe  and  that  ye 
might  have  it  more  abundantly."  He  was  speakmg  of  a 
life  above  and  beyond  that  of  mere  breathing  and  eatmg 
and  toiling  and  sleeping  and  rising  again  to  mingle  m 
the  affairs  of  the  workshop  and  the  market-place. 

"  We  live  in  deeds,  not  years  ;  in  thoughts,  not  breaths  ; 
In  feelings,  not  in  figures  on  a  dial. 
We  should  count  time  by  heart-throbs." 

And  again  he  said,  ''  Except  ye  eat  the  flesh  and  drink 
the  blood  of  the  Son  of  Man,  ye  have  no  life  in  you." 
That  is,  in  order  to  attain  and  enjoy  the  higher  life,  we 
must  enter  into  pardcipation  with  the  best  and  noblest. 
To  our  Lord  food  and  raiment  were  minor  considerations; 
he  was  ever  seeking  the  kingdom  of  God  and  righteous- 
ness.    His  meat  and  drink  were  to  do  the  will  of  the  Fa- 


248  THE   GOSPEL   OF   GLADNESS. 

ther  and  to  serve  the  welfare  of  his  fellow-men.  And 
again  he  said,  "  What  shall  it  profit  a  man  if  he  gain  the 
whole  world  and  lose  his  life  (New  Version),  or  what  shall 
a  man  give  in  exchange  for  his  life?"  It  is  possible, 
then,  to  continue  an  animal  existence  for  ever  and  still  be 
utterly  and  for  ever  devoid  of  hfe.  To  fall  short  of  glory- 
is,  in  a  dreadful  sense,  to  enter  into  the  regions  of  death, 
which  is  but  another  way  of  saying  to  be  exiled  from 
God.  It  is  the  divine  will  that  all  who  have  fallen  from 
their  original  estate  of  God-likeness  should  return  and  be 
again  with  and  like  God.  To  this  end  Christ  came  into 
the  world,  as  it  is  written,  "  For  God  so  loved  the  world 
that  he  gave  his  only-begotten  Son,  that  whosoever  be- 
lieveth  in  him  should  not  perish,  but  have  everlasting 
lifer 

The  young  man  in  this  narrative  was  worth  looking  at. 
To  begin  with,  he  was  young,  and  youth  is  always  inter- 
esting. Then  he  was  rich,  "  very  rich,"  and  "  a  ruler  " 
besides.  Better  still,  he  was  of  upright  character,  claim- 
ing a  due  respect  for  the  divine  law.  He  was  amiable 
also,  for  when  the  Lord  looked  upon  him  he  loved  him. 
But  the  best  of  all  was  his  earnestness.  A  young  m.an  in 
earnest,  and  in  earnest  with  respect  to  spiritual  things ! 
The  sight  is  not  so  common  but  that  we  may  profitably 
pause  to  admire  and  ponder  it. 

This  youth  had  doubtless  heard  the  preaching  of  Jesus 
with  respect  to  the  kingdom  ;  had  heard  him  set  forth  the 
excellency  of  the  spiritual  life — that  higher  life  which  we 
share  with  the  Infinite :  and  his  heart  went  out  after  it  so 
fervently  that,  as  Jesus  was  passing,  he  ran  and  prostrated 
himself  before  him,  crying,  "  Good  Master,  what  shall  I  do 
that  I  may  inherit  eternal  life  ?" 

Fasten  your  eyes  here,  O  frivolous  youth — you  that 
chase  thistledown  and  butterflies  while  the  world  rolls  on 


''  THE   GREAT    REFUSAL.  249 

to  judgment.  Do  you  remember  Froude's  description  of 
the  young  men  whom  Catihne  gathered  about  him  ? 
"  Smooth-faced,  with  curled  hair  and  redolent  with  per- 
fumes, as  yet  beardless  or  with  the  first  down  upon  their 
chins,  wearing  scarves  and  veils  and  sleeved  tunics  reach- 
ing to  their  ankles,  industrious  but  only  with  the  dice- 
box,  night-watchers  but  in  the  supper-rooms,  in  the  small 
hours  before  dawn,  immodest,  dissolute  boys,  whose  edu- 
cation had  been  in  learning  to  love  and  to  be  loved,  to 
sing  and  to  dance  at  the  midnight  orgies."  Was  it  a 
wonder  that  Catiline  failed  in  his  great  conspiracy  when 
his  comrades  and  counsellors  were  of  such  a  character  ? 
It  was  to  be  seen  from  the  beginning  that  his  effort  would 
be  a  fiasco  ;  for  earnestness  is  ever  the  earnest  of  success ; 
frivolity,  of  failure.  When  Caesar  saw  Brutus  for  the  first 
time  and  heard  him  pleading  in  the  Forum,  he  said,  "Yon 
youth  is  destined  to  make  his  mark,  because  he  intends 
strongly."  The  youth  who  here  prostrated  himself  be- 
fore Jesus  intended  strongly.  But,  alas,  there  were  grave 
difficulties  in  the  way.  The  heavenward  path  is  ever 
steep  and  rugged.  Three  serious  mistakes  he  made,  any 
one  of  which  would  have  nulHfied  his  pursuit  of  spiritual 
things.  It  is  rnuch  to  be  feared  that  together  they  cost 
him  his  life. 

I.  With  respect  to  Christ.  At  this  point  he  was  an 
Arian.  He  addressed  Jesus  as  "  good  Rabbi,"  and  would 
probably  have  been  willing  to  pronounce  him  the  most 
excellent  of  men.  But  Jesus  would  have  none  of  it. 
"Why  callest  thou  me  good?"  said  he;  "there  is  none 
good  but  one,  that  is,  God."  The  alternative,  put  in  syl* 
logistic  form,  was  like  this : 

God  alone  is  good  : 

Thou  dost  not  believe  me  to  be  God; 
-  ErgOy  Call  me  not  good* 


250  THE  GOSPEL  OF  GLADNESS. 

Or, 

God  alone  is  good  : 

Thou  callest  me  good ; 

Ergo,  Go  further  and  pronounce  me  God. 
In  any  case,  as  merely  a  "  good  Rabbi,"  He  could  not 
receive  it.     The  compliments  of  those  who  esteem  him 
anything  else  or  lower  than  he  claimed  to  be  are,  in  the 
nature  of  the  case,  an  affront  to  him. 

All  through  these  eighteen  hundred  years  there  has 
been  no  lack  of  such  vain  adulation.  Pilate  in  the  act  of 
sentencing  Jesus  to  death  pronounced  him  *'  a  fauldess 
man."  Porphyry  the  Neo-Platonist,  who  rejected  all  his 
divine  claims,  was  fond  of  calling  him  "  a  pious  man." 
Spinoza,  who  flouted  his  divineness,  was  still  wilhng  to 
call  him  "the  temple  of  God."  The  infidel  Rousseau  re- 
ferred to  him  as  "  a  man  of  colossal  dimensions,  of  won- 
derful sweetness  and  purity  of  life."  Goethe,  who  was 
possibly  the  most  unchristian  of  poets,  went  so  far  as  to 
say  that  Jesus  "  was  as  divine  as  ever  the  divine  appeared 
on  earth."  Channing  the  Unitarian  said,  "  His  was  a 
character  wholly  removed  from  human  comprehension ;  I 
know  not  what  can  be  added  to  heighten  the  reverence 
and  love  due  to  him."  Theodore  Parker  said,  "  His  was 
the  mightiest  heart  that^  ever  beat  in  a  human  breast." 
John  Stuart  Mill,  who  can  scarcely  be  said  to  have  had 
any  consistent  religious  belief,  spoke  of  Jesus  as  "  a  unique 
figure,  a  man  charged  to  lead  mankind  to  truth  and  vir- 
tue." The  freethinker  Richter  said,  "Jesus  was  purest 
among  the  mighty  and  mightiest  among  the  pure ;  who 
with  his  pierced  hand  has  raised  empires  from  their  foun- 
dations, turned  the  stream  of  history  from  its  old  channel, 
and  still  continues  to  rule  and  guide  the  ages."  David 
Strauss  said  "  he  was  the  highest  model  of  religion  within 
the  reach  of  human  thought."      And  Ernest  Renan,  "  We 


"THE   GREAT   REFUSAL."  35I 

believe  him  to  be  in  the  front  rank  of  the  great  family  of 
the  sons  of  God.  He  was  an  incomparable  man,  greater 
than  any  in  the  past  and  probably  than  any  to  come. 
Whatever  the  surprises  of  the  future  may  be,  Jesus  of 
Nazareth  will  never  be  surpassed.  All  ages  will  proclaim 
that  none  greater  than  he  has  been  born  among  the  chil- 
dren of  men."  All  this  is  adulation  rendered  by  such  as 
utterly  rejected  the  divine  claims  of  Jesus.  It  is  robing 
him  in  mocking  purple,  placing  in  his  hand  an  impotent 
reed,  and  crying,  "  Hail,  O  King !" 

If  any  of  you  have  been  disposed  to  think  of  him  In 
this  manner  it  will  be  profitable  to  recall  the  amazing  pre- 
tensions which  were  made  by  him  as  the  claimant  of  Mes- 
sianic honors.  All  through  his  ministry  he  insisted  that 
he  was  the  long-looked-for  Christ,  and  as  such  the  very 
Son  of  God.  He  arrogated  to  himself  all  the  divine  attri- 
butes and  distinctly  made  himself  equal  with  God.  For 
this  he  suffered  death.  On  the  last  fatal  morning  when  he 
was  brought  Into  the  presence  of  the  Sanhedrin  the  high 
priest  Caiaphas  said  to  him,  "  I  adjure  you  by  the  living 
God,  tell  us  plainly  whether  thou  art  the  Christ,  the  Son 
of  the  living  God  !"  And  Jesus  answered,  "  I  am  ;  and  ye 
shall,  I  say  unto  you,  hereafter  see  the  Son  of  man  sitting 
on  the  right  hand  of  power  and  coming  in  the  clouds  of 
heaven."  (Mark  14 :  62.)  The  impression  made  by  this 
avowal  at  the  time  is  manifest  from  the  fact  that  the  high 
priest  rent  his  garments,  crying,  "  Blasphemy  !  blasphe- 
my !"  while  the  other  members  of  the  court  joined  in  the 
ominous  response,  Ish  Mavdh  !  "  He  is  worthy  to  die !" 
A  little  later  he  was  brought  before  Pilate,  that  the  sanc- 
tion of  the  Roman  Government  might  be  put  upon  the 
fmding  of  the  Jewish  court.  Pilate  in  turn  took  him  aside 
and  asked,  "Art  thou  the  King  of  the  Jews  ?"  that  Is,  Art 
thou  Messiah,  the  long-promised  Prince  of  the  House  of 


252  THE   GOSPEL   OF   GLADNESS. 

David  ?  And  Jesus  answered  (using  the  strongest  form  of 
affirmation  which  was  possible  in  those  days),  "  Thou  say- 
cst  it.  But  now  is  my  kingdom  not  from  hence.  To 
this  end  was  I  born  and  for  this  cause  came  I  into  the 
world,  that  I  might  bear  witness  of  the  truth."  He  thus 
disdnctly  claimed  to  be  Messiah.  At  mention  of  that 
claim  the  Jews  in  sudden  fury  cried,  "  Crucify  him !  cru- 
cify him !"  Calmly  Pilate  answered,  "  Will  ye  crucify 
your  Messiah  ?"  He  sent  him  toGolgotha  apparelled  like 
a  king,  and  over  his  cross  was  the  tiiulum,  "  This  is  Jesus, 
the  King  of  the  Jews."  In  view  of  these  things,  I  say  that 
to  ascribe  mere  human  virtues  to  Jesus  is  to  fall  infinitely 
short  of  the  truth.  Arianism  is  anti-Christ.  He  was  either 
what  he  claimed  to  be  or  he  was  an  impostor.  *'  Good 
Rabbi  "  he  certainly  was  not.  There  is  no  middle  ground. 
Was  Voltaire  right  when  he  cried,  '' Ecrasez  V  infavie  f 
or  Peter  when  he  said,  "  Thou  art  the  Christ,  the  Son  of 
the  living  God  "  ? 

II.  The  second  mistake  made  by  the  young  ruler  was 
with  reference  to  himself.  At  this  point  he  was  a  Pela- 
gian. He  had  no  comprehension  of  his  own  moral  char- 
acter. When  reminded  of  the  commandments  he  said, 
"All  these  have  I  kept  from  my  youth  up."  He  had  in 
fact  kept  none  of  them.  Nor  have  you.  Nor  have  I. 
The  first  of  them  is.  Thou  shall  have  no  olher  gods  before 
vie — no  love  nor  passion  nor  ambition  coming  between  us 
and  the  Infinite  One.  Let  each  for  himself  answer,  Guilty 
or  not  guilty  ?  Thou  shall  nol  lake  Ihe  name  of  Ihe  Lord 
Ihy  God  in  vain — a  precept  covering  all  forms  of  impiety 
in  thought,  word,  or  deed.  Guilty  or  not  guilty?  Re- 
me77iber  Ihe  Sabbalh  day  lo  keep  il  holy.  To-day  is  the 
Sabbath  :  have  you  kept  it  thus  far  ?  Thou  shall  nol  kill: 
to  hate  one's  brother  without  a  cause  is  murder.  Thou 
shall  nol  commil  adullery  :  an  unclean  glance  is  adultery. 


"THE   GREAT   REFUSAL.'  253 

Thoit  shalt  not  steal.  Thozc  shalt  not  lie.  Thoit  shall  7iot 
covet.  Guilty  or  not  guilty?  Ah  we  all  alike  hide  our 
faces  with  shame.  No  one  of  us  has  kept  one  of  the  com- 
mandments ! 

This  youth  was  under  a  sad  delusion.  In  one  of  Ho- 
garth's cartoons  a  demented  prisoner  sits  in  the  straw, 
chained  like  a  beast  to  his  dungeon  wall ;  but  he  smiles 
and  sings  as  if  he  were  the  happiest  of  mortals.  The  straw 
is  his  throne,  his  jailers  are  his  courtiers ;  he  deems  him- 
self the  envy  of  crowned  kings.  Not  greater  is  his  self- 
deception  than  that  of  the  self-righteous  man  who  deems 
himself  worthy  to  appear  in  judgment  before  God.  For 
all  such  the  message  addressed  to  the  Laodiceans  has  a 
pecuhar  interest :  "  Because  thou  sayest,  I  am  rich  and  In- 
creased with  goods  and  have  need  of  nothing,  and  knowest 
not  that  thou  art  wretched  and  miserable  and  poor  and 
blind  and  naked ;  I  counsel  thee  to  buy  of  me  gold  tried 
in  the  fire  that  thou  mayest  be  rich,  and  white  raiment  that 
thou  mayest  be  clothed  and  that  the  shame  of  thy  naked- 
ness do  not  appear,  and  anoint  thine  eyes  with  eye-salve 
that  thou  mayest  see." 

III.  The  third  mistake  made  by  this  young  man  was 
with  respect  to  salvation.  At  this  point  he  was  a  Legalist. 
"What  shall  I  do,"  said  he,  "that  I  may  inherit  eternal 
life  ?"  There  was  indeed  nothing  for  him  to  do.  Had  he 
but  known  it,  life  is  a  gracious  gift.  If  v/e  are  ever  saved 
it  will  not  be  on  account  of  our  doing,  but  by  God's  giv- 
ing. He  is  not  a  merchant  that  he  should  sell  his  precious 
wares  ;  he  is  a  king  and  gives  right  royally.  He  does  in- 
deed bow  the  heavens  and  come  down ;  he  stands  at  the 
corners  of  the  streets,  like  a  vendor  of  wares,  crying, 
"  Ho,  every  one  that  thirsteth,  come  ye  to  the  waters;  and 
he  that  hath  no  money ;  come  ye,  buy  and  eat;  yea,  come, 
buy  wine  and  milk  without  money  and  without  price!" 


254  THE   GOSPEL   OF   GLADNESS. 

But  while  salvation  is  free  it  is  conditioned.  God  who 
gives  it  has  been  pleased — as  was  his  obvious  right — to 
affix  a  condition  upon  its  bestowal,  to  wit,  He  that  be- 
lieveth  shall  live.  To  believe  is  to  accept.  Faith  is  the 
hand  stretched  out  to  grasp  God's  grace.  Salvation  is 
free— free  as  air,  as  water,  as  the  manna  which  lay  like 
hoar-frost  on  the  ground.  But  if  the  Israelites  had  not 
gathered  up  the  manna  they  would  have  died  of  hunger. 
And  though  a  man  stood  on  the  bank  of  the  Amazon, 
were  he  to  refuse  to  drink  he  would  perish  of  thirst.  There 
is  an  atmosphere  fifty  miles  deep  around  this  earth  of  ours, 
but  a  man  who  will  not  breathe  must  strangle.  So  I  say 
salvation  is  free ;  but  it  saves  only  the  man  who  reaches 
forth  and  takes  it. 

This  story  is  called  *'  The  Great  Refusal."  Yonder 
goes  the  young  man,  turning  his  back  on  life — "  very  sad, 
for  he  was  very  rich."  He  loved  something  better  than 
life.  Whether  he  ever  changed  his  mind  we  know  not. 
The  curtain  falls  ;  we  may  not  lift  it.  The  important  con- 
sideration is  that  life  is  just  now  offered  to  every  one  of 
us.  It  is  to  be  had  for  the  taking.  But  unless  we  take  it 
we  shall  not  have  it.  The  word  of  the  Master  comes  to 
you  as  to  this  young  man,  "  Go  sell  all  that  thou  hast — 
put  away  everything,  gold,  pleasure,  unholy  ambition, 
everything  that  separates  between  thee  and  holiness — and 
come  and  follow  Me." 


OUR  PASSOVER.  255 


OUR   PASSOVER. 


"  Then  Moses  called  for  all  the  elders  of  Israel  and  said  unto  them, 
Draw  out  and  take  you  a  lamb  according  to  your  families  and 
kill  the  Passover.  And  ye  shall  take  a  bunch  of  hyssop  and 
dip  it  in  the  blood  that  is  in  the  basin  and  strike  the  lintel  and 
the  two  side  posts  with  the  blood  that  is  in  the  basin  ;  and 
none  of  you  shall  go  out  at  the  door  of  his  house  until  the 
morning.  For  the  Lord  will  pass  through  to  smite  the  Egyp- 
tians ;  and  when  he  seeth  the  blood  upon  the  lintel  and  on  the 
two  side  posts,  the  Lord  will  pass  over  the  door  and  will  not 
suffer  the  destroyer  to  come  in  unto  your  houses  to  smite  you. 
An.d  ye  shall  observe  this  thing  for  an  ordinance  to  thee  and 
to  thy  sons  for  ever."     Exod.  12:21-24. 

*'  For  even  Christ,  our  Passover,  is  sacrificed  for  us ;  therefore  let  us 
keep  the  feast,  not  with  old  leaven,  neither  with  the  leaven  of 
malice  and  wickedness,  but  with  the  unleavened  bread  of  sin- 
cerity and  truth."     i  Cor.  5:7,  8. 

It  is  a  noteworthy  fact  that  of  the  sacred  times  and 
seasons  of  the  Old  Economy  we  have  nothing  left  but  the 
feast  of  the  Passover.  The  perpetuation  of  that  feast  was 
provided  for  and  announced  in  its  original  institution ;  as 
the  Lord  said,  '*  Ye  shall  observe  this  thing  for  an  ordi- 
nance to  thee  and  to  thy  children  for  ever." 

It  is  recorded  that  on  that  memorable  night  when  Jesus 
was  betrayed  he  ate  the  Passover  with  his  disciples,  and 
at  the  same  time  established  the  Holy  Communion  as  its 
successor,  the  broken  bread  representing  the  flesh,  and 
the  wine  the  blood  of  the  Paschal  lamb.  "  Do  this,"  he 
said,  "in  remembrance  of  me."  He  thus  rescued  the 
Passover  feast  from  among  the  vanishing  shadows  of 
the  ceremonial  economy,  and  gave  it  in  simpler  form  but 
with  unbroken   continuity  a  perpetual  place  among  the 


256  THE   GOSrEL   OF   GLADNESS. 

ordinances  of  the  new  dispensation.  So  Paul  writes  to 
the  Corinthians,  "  Christ,  our  Passover,  is  sacrificed  for 
us;  therefore  let  us  keep  the  feast  with  the  unleavened 
bread  of  sincerity  and  truth." 

It  will  be  interesting  to  note  some  of  the  points  of  re- 
semblance which  seal  the  identity  of  this  feast  with  the 
Eucharist  of  the  Christian  Church. 

I.  The  original  Passover  feast  was  observed  at  night. 
It  was  the  night  of  the  fourteenth  of  Nisan.  A  serene  calm 
followed  the  boisterous  day.  The  land  was  lighted  by 
the  benignant  rays  of  a  full  moon.  King  and  people  were 
asleep,  unmindful  of  approaching  danger.  But  the  He- 
brews were  awake;  lights  glimmered  in  their  homes. 
They  had  been  forewarned  that  in  their  behalf  the  Lord 
was  about  to  make  bare  his  arm.  The  four  hundred  and 
thirty  years  of  their  oppression  were  at  an  end.  They 
had  passed  their  last  day  in  the  brick-kilns.  As  the  night 
wore  on  a  sudden  light  gleamed  in  the  window  of  the 
king's  chamber,  and  the  cry  of  the  queen-mother  rang 
out.  Death  had  smitten  the  heir-apparent  to  the  throne  ! 
Then  another  cry  in  the  beggar's  hut  where  a  wretched 
mother  pressed  her  hand  upon  the  cold  and  pulseless 
breast  of  her  firstborn.  Presently  lights  were  kindled  in 
all  the  Egyptian  homes,  for  the  avenging  Angel  had 
breathed  upon  them  all.  A  wail  of  mingled  sorrow  and 
anguish  from  ten  thousand  breaking  hearts  gave  the  sig- 
nal to  the  waiting  bondmen.  Staft'  in  hand  they  crossed 
the  threshold,  passed  along  the  streets  and  out  through 
the  gates  into  the  wilderness,  then  on  through  toil  and 
danger  and  weariness  to  the  land  that  flowed  with  milk 
and  honey,  of  which  the  Lord  had  said,  "  Behold,  I  will 
give  it  you." 

It  was  a  darker  night  than  that  when  our  Lord  hung 
dying  on  his  cross.      At  high  noon  the  shadows  closed 


OUR  PASSOVER.  257 

around  him.  Earth  never  saw  so  deep  a  darkness,  nor 
was  night  ever  pierced  with  a  cry  so  dismal,  Eloi,  Eloi, 
lama  sabachthani!  At  that  moment  he,  bearing  our  sins, 
like  the  scape-goat  on  its  way  to  the  desert,  went  into  the 
outer  darkness  for  us.  At  that  moment  '*  he  descended 
into  hell "  for  us.  His  cry  of  abandonment  was  the  signal 
of  our  deliverance.  When  his  anguish  had  reached  its 
utmost  we,  healed  by  his  stripes,  passed  forth  into  the 
glorious  liberty  of  the  children  of  God. 

II.  The  Passover  feast  was  kept  within  doors.  This  was 
true  of  no  other  of  the  great  festivals.  At  Pentecost  the 
husbandmen  with  their  sheaves  and  baskets  of  olives  came 
from  all  directions  to  wave  them,  as  their  offering  of  first- 
fruits,  before  the  altar.  At  the  feast  of  Tabernacles  the 
people,  who  dwelt  in  temporary  booths  upon  the  mount- 
ain slopes,  passed  along  the  roads  and  through  the  streets 
of  Jerusalem  waving  lulab  branches  and  shouting  hosan- 
nas.  But  at  the  Passover  each  family  was  assembled 
within  its  own  doors.  This  was  preeminently  the  home 
festival ;  it  was  the  Jewish  Thanksgiving  day,  the  time  for 
the  "  hame-bringing,"  when  absent  sons  and  daughters 
came  back  and  when  the  beloved  dead  were  remembered. 
On  other  days  the  ties  of  kinship  might  be  ignored,  but 
on  that  day  blood  was  always  thicker  than  water.  It  was 
a  time  for  praising  the  Lord  because  he  hath  set  the  soli- 
tary in  families.  The  father  presided,  the  children  heark- 
ened to  his  counsels  and  joined  him  in  gratitude  for  the 
blessings  of  the  roof-tree. 

The  Lord's  Supper  is  our  family  feast.  Here  the 
Elder  Brother  takes  our  hands  and  places  them  in  the 
strong  grasp  of  the  Infinite  One,  bidding  us  say  after  him, 
"Abba,  Father."  We  here  commune  with  one  another  in 
the  household  of  faith  and  widi  him  who  is  the  God  and 
Father  of  us  all. 

17 


258  THE   GOSPEL   OF   GLADNESS. 

"Blest  be  the  tie  that  binds 

Our  hearts  in  Christian  love  ; 
The  fellowship  of  kindred  minds 
Is  like  to  that  above." 

III.  The  Lamb  was  at  the  centre  of  the  Paschal  feast. 
It  must  be  a  lamb  of  the  first  year  and  without  blemish. 
The  four  days  previous  to  the  Passover  were  set  apart  for 
careful  inspection.  The  lamb  was  placed  in  the  hands  of 
judicious  persons,  who  were  instructed  to  see  that  there 
should  be  no  spot  nor  blemish  in  it. 

By  a  curious  coincidence  the  four  days  previous  to  our 
Lord's  crucifixion  were  days  of  peculiar  trial.  They  are 
known  as  "the  days  of  temptation."  On  Monday  of 
Passion  Week  the  Lord  made  his  triumphal  entry  into 
Jerusalem,  was  rebuked  by  his  enemies  for  permitting  the 
hosannas  of  the  people,  healed  the  sick,  taught  in  the 
temple-porch,  and  was  approached  by  certain  Greeks  who 
"  desired  to  see  him."  On  Tuesday  he  purged  the  tem- 
ple, thereby  provoking  the  Jewish  leaders  to  more  vigor- 
ous measures  against  him.  On  Wednesday  the  rabbis 
called  his  divine  authority  in  question,  and  sought  to  en- 
trap him  by  a  query  respecting  the  baptism  of  John.  The 
Herodians  tried  him  with  a  difficult  and  dangerous  ques- 
tion as  to  the  payment  of  tribute;  the  Sadducees  sought 
to  ensnare  him  in  the  problem  of  the  "  sevenfold  widow ;" 
and  a  certain  lawyer  tested  him  with  reference  to  "  the 
first  and  greatest  commandment."  The  day  closed  in 
with  a  council  of  conspirators,  among  whom  Judas  ap- 
peared and  covenanted  to  betray  him.  On  Thursday  he 
remained  at  Bethany  beyond  the  immediate  reach  of  his 
enemies,  but  came  in  the  evening  into  Jerusalem  to  keep 
the  Passover  with  his  disciples.  All  day  his  enemies  had 
been  awaiting  him,  and  when  he  left  the  upper  chamber 
they  followed   him   to   the   Garden   of  the  Wine-press. 


OUR   PASSOVER.  259 

Thus  the  days  of  preparation,  known  as  the  Paraskeuey 
'were  strictly  kept  with  respect  to  this  Lamb  slain  from  the 
foundation  of  the  world.  The  eyes  of  many  were  upon 
him  to  discover  any  possible  spot  or  blemish.  And  when 
the  preparation  was  over  he  was  led  as  a  lamb  to  the 
slauo^hter,  and  as  a  sheep  before  her  shearers  is  dumb,  so 
he  opened  not  his  mouth. 

IV.  The  blood  of  the  Paschal  sacrifice  was  sprinkled  on 
the  door-posts  and  the  lintel.  It  was  not  enough  that  the 
lamb  should  have  been  slain.  The  head  of  the  household 
must  arrange  for  the  sprinkHng  of  the  blood  where  the 
destroying  Angel  might  see  it.  For  so  it  had  been  prom- 
ised, "  When  I  see  the  blood  I  will  pass  over  you."  The 
rabbis  tell,  in  one  of  their  sacred  books,  of  a  sick  girl 
who  on  that  memorable  night  was  troubled  with  appre- 
hensi(?n  lest  due  precautions  had  not  been  taken.  She 
called  her  father  to  her  couch,  saying,  "  Father,  I  greatly 
fear  lest  the  blood  hath  not  been  sprinkled  on  the  lintels 
of  the  door.  I  pray  thee,  see  to  it."  He  laughed  at  her 
fears,  but  at  her  persistent  entreaty  he  went  and  looked, 
and  lo,  his  servant  had  neglected  his  task.  The  basin 
and  the  branch  of  hyssop  were  speedily  brought,  the 
blood  was  sprinkled,  and  the  household  saved. 

In  like  manner  the  merits  of  the  Saviour's  blood  are 
effective  only  for  such  as  appropriate  it.  The  lamb  slain 
has  power  to  save  only  as  his  blood  is  sprinkled  on  the 
sinful  heart.  He  that  believeth  shall  be  saved ;  he  that 
believeth  not  shall  be  damned.  Faith  is  the  condition  of 
life.  Faith  is  the  hand  that  appropriates.  Faith  is  the 
hyssop  branch  that  sprinkles  the  lintels  of  the  door.  O 
beloved,  I  pray  you  see  to  it  that  the  sprinkling  has  not 
been  overlooked.  The  night  is  dark,  the  black-winged 
angel  is  above  us  ;  but  we  are  quite  secure  if  we  have 
entrusted  our  welfare  to  the  only-begotten  Son  of  God. 


26o  THE   GOSPEL   OF   GLADNESS. 

The  promise  is  sure :  "  When  I  see  the  blood,  I  will  pass 
over  you." 

V.  The  lamb  was  eaten  with  bitter  herbs  and  unleav- 
ened bread.  The  bitter  herbs  were  a  reminder  of  the  toil 
and  weariness  of  Egypt.  The  unleavened  bread  was  a 
symbol  of  the  sinless  life.  The  two  together  set  forth  the 
nature  and  necessity  of  repentance.  For  repentance  is, 
on  the  one  side,  sorrow  for  sin,  and  on  the  other,  an 
abandonment  of  it.  On  the  night  of  the  ancient  Passover 
it  was  the  custom,  and  is  still  in  many  Jewish  homes,  for 
the  head  of  the  household  to  go  with  lighted  candle 
searching  for  leaven  in  every  nook  and  cranny.  Leaven 
is  the  type  of  sin.  The  Egyptians  used  it.  The  Israelites 
were  to  be  for  ever  separated  from  Egypt  by  abjuring  it. 

At  the  Lord's  Supper  we  remember  with  sorrow  our 
Lord's  passion  for  us  and  with  joy  his  breaking  of  our 
bonds.  In  memory  of  his  sacrifice  we  renew  in  this  sacra- 
meiitum  our  vows  of  devotion  and  signify  our  abhorrence 
of  and  departure  from  sin.  Wherefore  Paul  enjoins  upon 
us  to  purge  out  the  old  leaven.  "  Let  us  keep  the  feast, 
not  with  old  leaven,  neither  with  the  leaven  of  malice  and 
wickedness,  but  with  the  unleavened  bread  of  sincerity 
and  truth." 

I  beseech  you,  brethren,  to  put  aside  this  day  every 
weight  and  the  sin  which  doth  so  easily  beset  you.  As 
we  in  repeated  Eucharists  cast  off  more  and  more  our 
Egyptian  bondage,  let  us  leave  farther  and  farther  behind 
us  the  leaven  with  the  leeks  and  flesh-pots.  For  we  are 
called  to  be  a  separate  and  peculiar  people.  "  Be  not 
conformed  to  this  world,  but  be  ye  transformed  by  the 
renewing  of  your  minds,  that  ye  may  prove  what  is  that 
good  and  acceptable  and  perfect  will  of  God." 

VI.  The  children  of  Israel  ate  their  Passover  with  san- 
dals on  and  staff  in  hand.   They  were  ready  for  the  signal 


OUR   PASSOVER.  261 

of  departure.  It  is  much  to  be  doubted  whether  they 
would  have  gone  so  cheerfully  had  they  known  what  was 
before  them — the  forty  years  of  wandering,  the  blazing 
suns,  the  scorching  sands,  the  thirst  and  hunger,  flying 
serpents  and  flaming  arrows,  weakness  and  weariness, 
and  multitudes  of  graves  along  the  way.  Had  they  known 
of  these,  they  would  have  thought  twice  ere  they  ex- 
changed the  brick-kilns  for  the  wilderness.  But  blessed 
be  God,  the  future  is  not  revealed  to  us.  The  divine 
guidance  is  like  a  lantern  which  throws  a  dim  light  only 
a  single  step  ahead.  At  this  distance  it  is  plain  to  see 
that  the  long  journey  of  the  Israelites  was  needful  to  the 
making  of  the  nation.  So,  we  may  rest  assured,  all  things 
are  working  together  for  our  good.  We  are  asked  to 
bind  on  our  sandals,  uplift  our  banners,  and  march  out  of 
Egypt  in  the  name  of  the  living  God.  The  life  to  which 
we  are  called  is  no  sinecure,  but  its  tasks  and  crosses  will 
be  adjusted  to  our  ability.  "  As  thy  days  so  shall  thy 
strength  be." 

"  Oh  blissful  lack  of  wisdom  ; 

*Tis  blessed  not  to  know  ; 
God  holds  me  with  his  own  right  hand, 

And  will  not  let  me  go ; 
My  troubled  soul  is  lulled  to  rest 

In  him  who  loves  me  so. 

**  So  on  I  go  not  knowing ; 

I  would  not  if  I  might ; 
I  'd  rather  walk  in  the  dark  with  God 

Than  go  alone  in  the  light ; 
I  'd  rather  walk  by  faith  with  him 

Than  go  alone  by  sight." 

That  night  when  the  children  of  Israel  went  out  of  E^gypt 
was  momentous  in  many  ways.  It  meant  not  only  the 
deliverance  of  six  hundred  thousand  men  with  their  wo- 
ttien  and  children  from  a  bondage  that  was  like  a  living 


262  THE   GOSPEL   OF   GLADNESS. 

death ;  it  meant  also  the  building  of  a  nation  which  was 
to  uplift  the  torch  of  progress  and  civilization  through  all 
the  future  ages.  As  they  passed  out  of  the  Egyptian 
cities  they  threw  off,  avowedly,  the  worship  of  the  Egyp- 
tian deities  and  put  on  loyalty  to  Jehovah  who  was  thence- 
forth to  be  their  only  God.  The  Passover  marked  their 
utter  surrender  of  life  and  possessions  to  him. 

The  Eucharist  is  a  feast  of  glad  consecration.  Here 
we  renounce  the  idols  of  the  world  and  put  on  more  and 
more  devotion  to  our  God.  Not  long  ago  a  foreign  po- 
tentate was  received  with  much  pomp  and  circumstance 
by  the  Lord  Mayor  of  London.  He  came  along  the  Strand 
with  courtiers  and  attendants  to  Temple  Bar,  at  the  bor- 
ders of  the  old  city,  where  the  Lord  Mayor  met  him  and 
delivered  to  him  the  keys  of  London,  so  signifying  that  he 
was  welcome  not  merely  to  the  freedom  of  the  city  but 
also  to  the  custody  of  it.  As  we  at  this  sacramental  gate- 
way of  promise  pass  out  into  the  larger  and  better  life, 
let  us  turn  over  the  keys  to  our  Prince.  Come  in,  thou 
Blessed  One !     Come  in  and  possess  thine  own. 

"Take  my  life  and  let  it  be 
Consecrated,  Lord,  to  thee  ; 
Take  my  hands  and  let  them  move 
At  the  impulse  of  thy  love. 

"Take  my  feet  and  let  them  be 
Swift  and  beautiful  for  thee  ; 
Take  my  voice  and  let  me  sing 
Always,  only,  for  my  King. 

"Take  my  moments  and  my  days, 
Let  them  flow  in  endless  praise ; 
Take  my  intellect  and  use 
Every  power  as  thou  shalt  choose. 

"Take  my  love  ;  my  God,  I  pour 
At  thy  feet  its  treasure  store ; 
Take  myself,  and  I  will  be 
Ever,  only,  all  for  thee." 


CHARITY   THINKETH   NO   EVIL.  263 


CHARITY  THINKETH  NO  EVIL. 


"  Love  thinketh  no  evil."      i  Cor.  13:5. 

This  chapter  has  been  called  "  the  Psalm  of  Love." 
It  occurs  in  the  midst  of  a  spirited  argument  respecting 
the  fundamental  doctrines  of  our  religion.  It  is  like  the 
song  that  was  sometimes  introduced  in  the  course  of  a 
gladiatorial  struggle.  For  a  time  the  athletes  rested  while 
a  singer  in  tinsel  robes  charmed  the  multitudes  with  flow- 
ing melody.  Here  however  it  is  the  athlete  himself  who, 
resting  upon  his  blade,  sings  the  praises  of  Love.  For 
the  writer  it  was  an  unusual  theme.  Had  he  pronounced 
a  panegyric  on  logic  or  eloquence,  on  rhetoric  or  dogmat- 
ics, it  would  have  been  a  matter  of  course ;  but  behold, 
Paul  the  dialectician  lifts  his  voice  in  eulogy  of  Love. 

He  has  just  been  discoursing  on  charismata,  or  spir- 
itual gifts.  They  were  necessary  to  the  church  in  the 
early,  formative  days.  Tongues  and  interpretation,  heal- 
ing and  prophecy,  these  were  special  endowments  vouch- 
safed to  the  church  while  she  was  struggling  for  a  foot- 
hold on  earth.  It  was  a  blessed  thing  to  be  possessed  of 
any  of  these.  One  of  the  current  questions  in  the  apos- 
tolic church  was,  "Which  is  the  greatest  of  the  charisma- 
ta f  Paul  says,  "  Covet  earnestly  the  best  of  them,  a7id 
yet  I  show  unto  you  a  better  way^  The  better  way  is 
Love.  All  other  gifts  are  incomparable  with  this :  for 
Love  is  the  fulfilling  of  the  law.      It  o'ertops  all  the  cha- 


264  THE  GOSPEL  OF  GLADNESS. 

riS77iafa,  outshining-  and  surviving-  them  all.     "  Now  abide 

Faith,  Hope,  and  Charity,  but  the  greatest  of  these  is 

Charity." 

*'  The  night  has  a  thousand  eyes,  and  the  day  but  one, 

But  the  light  of  the  whole  world  dies  with  the  setting  sun  : 
The  mind  has  a  thousand  eyes  and  the  heart  but  one, 

But  the  light  of  the  whole  life  dies  when  love  is  done." 

In  this  disquisition  on  Love  the  apostle  names  fifteen 
distinctive  features  of  it.  For  our  present  purpose  we 
select  but  one  of  these :  "Love  thinketh  no  evil."  We 
are  here  advised  as  to  the  duty  of  looking  on  the  bright 
side  of  character.  It  is  an  old  proverb,  "  Faults  are  thick 
where  love  is  thin."  If  we  walk  in  the  "better  way"  we 
shall  not  hastily  impute  evil,  or  put  a  wrong  construction 
on  well-meant  words,  or  misunderstand  motive  or  suspect 
the  sincerity  of  those  around  us.  If  we  walk  in  the  "  bet- 
ter way  "  we  shall  not  gossip  or  backbite  or  give  place  to 
a  censorious  spirit.  As  far  as  possible  we  shall  speak 
favorably  of  our  neighbors ;  and  as  to  their  errors,  unless 
a  definite  purpose  is  to  be  answered  by  an  exposure,  we 
shall  prefer  not  to  mention  them. 

This  is  not  to  say  that  love  is  blind  to  iniquity  or  slow, 
on  occasion,  to  reprove  it.  The  most  scathing  denuncia- 
tion that  ever  was  heard,  "  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites,  how  shall  ye  escape  the  damnation 
of  hell !"  fell  from  the  lips  of  Incarnate  Love.  You  re- 
member how  Hannah  Dustin,  held  as  a  prisoner  by  the 
Indians  in  a  little  island  of  the  Merrimac,  rose  in  the  mid- 
dle of  the  night  while  her  savage  guards  were  sleeping, 
gazed  on  the  faces  of  her  children  bound  and  reserved  to 
death,  then  drew  a  tomahawk  from  the  girdle  of  a  sleep- 
ing brave  as  gently  as  if  she  were  plucking  a  feather  from 
the  wing  of  a  sleeping  dove,  and  passing  around  the  circle 
fiercely  brained  one  after  another  until  ten  lay  dead.     It 


CHARITY   THINKETH    NO    EVIL.  265 

was  love  that  nerved  her  arm,  it  was  love  that  kindled  the 
fire  in  her  eyes.  In  like  manner  he  who  walks  in  the 
*'  better  way  "  will  be  aggressive  for  the  public  good,  will 
not  hesitate  to  denounce  evil  in  high  places  and  low  places, 
will  "  cry  aloud  and  spare  not."  He  who  loves  the  youth 
of  this  city  will,  by  the  token  of  that  love,  make  war  un- 
ceasing on  the  dives  and  dramshops  and  all  strongholds 
of  iniquity.  Love  is  the  most  fierce  and  fearless  of  the 
graces.  It  hates  evil,  and,  for  love  of  souls,  it  leaves  noth- 
ing undone  to  destroy  it.  Because  it  loves  the  sinner  it 
hates  the  sin  and  can  make  no  allowance  for  or  compro- 
mise with  it. 

But  love  has  nothing  in  common  with  a  censorious 
spirit.  An  habitual  fault-finder  is  disqualified  for  the  role 
of  a  reformer.  Love  and  fault-finding  are  at  constant 
variance.  Love  puts  the  best  construction  on  everything 
it  sees.  It  thinketh  no  evil.  Let  us  note  some  of  the 
reasons  why  we  should  as  far  as  possible  speak  well  of 
our  fellow-men. 

I.  It  is  Chrisdike.  How  sympathetic  and  gracious 
and  helpful  he  ever  was !  He  had  a  kind  word  for  the 
magdalen,  a  pitying  glance  for  the  dying  thief  In  one 
of  the  apocryphal  Gospels  it  is  related  that  a  mad  dog  hav- 
ing been  slain  in  one  of  the  streets  of  Jerusalem,  while  the 
bystanders  were  thrusting  it  with  their  feet  and  finding 
themselves  at  a  loss  for  epithets,  they  saw  Jesus  coming. 
His  habit  of  kind  speaking  was  proverbial.  "  Now,"  said 
they,  "  let  us  hearken  what  he  will  say  of  this  despicable 
thing."  He  stood  looking  on  in  silence  for  a  moment, 
then  said,  "  His  teeth  are  like  pearls."  Was  anything  lost 
in  speaking  thus  graciously  ?  Would  anything  have  been 
gained  by  another  foot-thrust?  And  why,  beloved  in 
Christ,  should  we  not  follow  in  his  steps,  passing  kindly 
judgment  as  far  as  possible  upon  all  ? 


266  CHARITY    THINKETH   NO   EVIL. 


II.  Consider  our  ignorance.  Who  are  we  that  we 
should  assume  to  know  what  passes  in  a  human  breast? 
How  httle  we  understand  the  conditions,  the  environment, 
the  sore  temptations,  of  those  who  fall  into  sin. 

"  O  ye  wha  are  sae  guid  yoursel', 

Sae  pious  and  sae  holy, 
Ye  've  nought  to  do  but  mark  and  tell 

Your  neebor's  fauts  and  folly ; 
Whase  life  is  like  a  weel-gaun  mill, 

Supplied  wi'  store  o'  water, 
The  heaped  happer  's  ebbing  still. 

And  still  the  clap  plays  clatter. 

"  Then  gently  scan  your  brother  man, 

Still  gentler  sister  woman  ; 
Though  each  may  gang  a  kennin'  wrang, 

To  step  aside  is  human. 
One  point  must  still  be  greatly  dark. 

The  moving  why  they  do  it ; 
And  just  as  lamely  can  ye  mark 

How  far  perhaps  they  rue  it. 

"Who  made  the  heart,  'tis  He  alone 

Decidedly  can  try  us  ; 
He  knows  each  chord — its  various  tone, 

Each  spring — its  various  bias : 
Then  at  the  balance  let 's  be  mute  ; 

We  never  can  adjust  it ; 
What's  done  we  partly  may  compute, 

But  know  not  what's  resisted." 

We  speak  of  justice,  but  what  do  we  know  of  it? 
"  Vengeance  is  mine,  saith  the  Lord ;  I  will  repay."  How 
many  and  lamentable  are  our  mistakes  whenever  we 
undertake  to  administer  justice.  We  sometimes  try 
offenders  by  lynch  law  and  hang  them  up  at  eventide 
only  to  discover  before  break-of-day  that  we  have  hung  the 
And,  alas,  it  is  too  late  to  cut  him  down. 


CHARITY  THINKETH   NO   EVIL.  267 

The  ruin  is  done.  Of  justice  we  know  little  or  nothing. 
Let  us  leave  that  to  an  omniscient  God.  Our  function  is 
with  mercy.  That  falls  measurably  within  our  sphere  of 
knowledge,  and  we  are  safe  to  administer  it.  But  to  speak 
as  if  we  were  sitting  on  the  wool-sack  is  to  be  vastly  pre- 
sumptuous. It  is  falling  into  the  error  of  Phaeton  who 
sought,  unskilled,  to  drive  the  chariot  of  the  sun. 

III.  We  work  incalculable  injury  by  our  uncharitable 
treatment  of  others.  There  are  people  who  would  not 
prick  their  neighbors  with  a  bodkin,  yet  do  not  hesitate, 
as  Swift  says,  to 

"  Convey  a  libel  with  a  frown, 
And  wink  a  reputation  down." 

They  would  not  steal  a  farthing,  but  rob  their  neighbors 
without  scruple  of  that  which  is  better  than  life. 

"  Good  name  in  man  or  woman,  dear  my  lord, 
Is  the  immediate  jewel  of  their  souls. 

Who  steals  my  purse  steals  trash  ;  'tis  something,  nothing; 
'T  was  mine,  'tis  his,  and  has  been  slave  to  thousands; 
But  he  that  filches  from  me  my  good  name 
Robs  me  of  that  which  not  enriches  him 
And  makes  me  poor  indeed." 

It  is  related  that  when  the  martyr  Taylor  was  dying  at 
the  stake  one  of  the  bystanders  cast  a  flaming  torch  which 
struck  his  eyes  and  blinded  them  "and  brake  his  face  that 
the  blood  ran  down  his  visage."  This  was  base,  coward- 
ly, brutal  beyond  words.  But  it  was  not  more  base,  more 
brutal,  or  more  cowardly  than  to  injure  a  man  in  his  repu- 
tation, to  put  him  to  an  open  shame  by  blackening  his 
honor.  This  is  the  very  climax  of  inhumanity ;  baseness 
can  no  further  go. 

IV.  We  live  in  glass  houses.  The  old  proverb,  "  Peo- 
ple who  live  in  glass  houses  should  not  throw  stones,"  had 
its  origin  in  our  Master's  words   respecting  the  woman 


268  THE   GOSPEL   OF   GLADNESS. 

taken  in  adultery.  The  Rabbis  had  dragged  her  up  the 
temple  steps  and  cast  her  upon  the  pavement,  saying, 
"  Moses  in  the  lawcommandeth  that  such  shall  be  stoned, 
but  what  sayest  thou  ?"  He  stooped  for  a  moment  in 
silence  and  seemed  to  be  writing  on  the  marble  floor,  then 
quietly  said,  "  Let  him  that  is  without  blame  among  you 
cast  the  first  stone."  Why  do  n't  they  throw?  O  master 
of  Israel  with  the  broad  phylacteries,  so  circumspectly 
pious,  cast  thou  a  stone  at  her  !  O  venerable  Sanhedrist, 
having  the  law  written  upon  thy  frontlets,  against  whom 
no  breath  of  calumny  has  ever  come,  why  dost  thou  falter? 
Cast  thou  a  stone  at  her !  O  illustrious  priest,  minister  at 
God's  altar  lo,  these  many  years,  famed  for  thy  immacu- 
lateness,  why  is  thy  face  flushed  with  sudden  crimson,  and 
wherefore  dost  thou  not  cast  a  stone  ?  It  is  written  that 
they  which  heard  the  Master's  word,  being  convicted  by 
their  own  conscience,  went  out  one  by  one,  beginning  at 
the  eldest  even  unto  the  last. 

We  are  none  of  us  any  better  than  the  law  requires, 
none  of  us  any  better  than  we  ought  to  be.  We  have  all 
sinned  and  come  short  of  the  divine  glory  ;  and,  strange  to 
tell,  the  faults  which  we  are  most  prone  to  criticise  in  oth- 
ers are  those  which  are  most  deeply  seated  in  ourselves. 
Tell  me  the  general  drift  of  a  man's  aspersions  and  I  will 
show  you  his  darling  sin.  It  would  be  prudent  in  us  all 
to  take  advantage  of  that  provision  which  in  courts  of  jus- 
tice excuses  a  witness  from  testifying  against  a  culprit 
when  to  do  so  would  incriminate  himself.  It  takes  a  rogue 
to  catch  a  rogue.  All  captious  criticism  is  in  the  nature 
of  State's  evidence.  "  Why  beholdest  thou  the  mote  that 
is  in  thy  brother's  eye,  but  considerest  not  the  beam  that 
is  in  thine  own  eye  ?  Or  how  wilt  thou  say  to  thy  brother, 
Let  me  pull  out  the  mote  out  of  thine  eye,  and  behold  a 
beam  is  in  thine  own  eye  ?     Thou  hypocrite,  first  cast  out 


CHARITY   THINKETH  NO   EVIL.  269 

the  beam  out  of  thine  own  eye,  and  then  shalt  thou  see 
clearly  to  cast  out  the  mote  out  of  thy  brother's  eye." 

V.  We  are  on  our  way  to  Judgment.  And  here  we 
are  making  the  rule  which  will  apply  to  ourselves  at  that 
great  day.  "Judge  not/'  said  the  Master,  "  that  ye  be  not 
judged.  For  with  what  judgment  ye  judge  ye  shall  be 
judged,  and  with  what  measure  ye  mete  it  shall  be  meas- 
ured to  you  again."  We  may  have  what  we  will  at  the 
Great  Assize,  mercy  or  justice.  If  we  here  minister  justice 
it  will  there  be  ministered  unto  us.  But,  blessed  be 
God,  heaven  is  full  of  mercy,  if  we  will  have  it.  The  • 
Moslems  say  that  two  spirits  are  set  to  guard  the  actions 
of  every  man.  At  night  they  fly  up  to  heaven  and  re- 
port to  the  recording  angel.  The  one  says,  "  He  hath 
wrought  this  good,  O  angel !  Write  it  ten  times  !"  The  . 
other  says,  "  He  hath  wrought  this  evil ;  but  forbear,  O 
angel,  yet  seven  hours,  in  order  that  he  may  repent !"     It 

is  true  that  God  delighteth  in  mercy.      But  if  we  want  it 
we  must  here  accord  it. 

How  otherwise  may  we  offer  the  prayer,  "  Forgive  us 
our  trespasses  as  we  forgive  those  who  trespass  against 
us  "  ?  How  otherwise  can  we  with  heart  and  understand- 
ing sing, 

"  Teach  me  to  feel  another's  woe, 
To  hide  the  fault  I  see ; 
The  mercy  I  to  others  show, 
That  mercy  show  to  me." 

VI.  In  dealing  ungraciously  with  others  we  lose  the 
blessed  opportunity  of  kindness.  There  is  no  telling  what 
good  may  be  done  by  a  word  of  sympathy  and  helpful- 
ness, one  of  those  "words  in  due  season"  which  are  like 
apples  of  gold  in  pictures  of  silver. 

In  the  prison  at  New  Bedford  there  is  a  man  serving 
out  a  life  sentence  who  some  years  ago  had  a  strange  ex- 


270  THE   GOSPEL   OF   GLADNESS. 

perience.  He  had  previously  been  regarded  as  one  of  the 
most  desperate  and  dangerous  inmates.  He  had  planned 
outbreaks  and  mutinies  and  been  repeatedly  punished  in 
vain.  His  heart  was  full  of  bitterness.  But  one  day  in  June 
a  party  of  strangers  came  to  visit  the  institution,  an  old  man 
with  several  ladies  and  one  little  girl.  It  happened  that 
this  prisoner  had  just  been  assigned  for  some  misdemeanor 
to  the  menial  task  of  scrubbing  the  corridor.  The  ward- 
en, leading  the  visitors  about,  saw  him,  sulky  and  morose, 
at  the  top  of  the  stairway.  *' Jim,"  he  called,  *'  come  and 
carry  this  little  girl  up."  The  convict  scowled  and  hesi- 
tated. The  little  girl  at  the  foot  of  the  stairway  held  out 
her  arms  and  said,  "  If  you  will,  I  '11  kiss  you."  He  looked 
at  her  seriously  a  moment,  then  slowly  came  down,  and 
lifting  her  upon  his  shoulders  as  tenderly  as  any  father 
could  have  done,  carried  her  to  the  upper  corridor.  She 
raised  her  face.  He  gravely  stooped  and  kissed  it,  then 
returned  to  his  task.  And  they  say  at  the  New  Bedford 
jail  that  he  has  never  been  the  same  man  since  that  day. 
The  kindness  of  that  child  in  some  way  transformed  his 
life. 

The  meanest  of  proverbs  is,  De  mortuis  nil  nisi  bo- 
num.  It  were  even  better  to  say,  "  Speak  only  good  of 
the  living."  A  word  of  encouragement  to  a  living  man  is 
worth  the  best  Latin  epitaph  that  ever  was  carved  on  a 
granite  shaft.  A  blossom  put  into  a  living  hand  is  better 
than  the  treasures  of  all  the  conservatories  laid  on  a  mound 
in  Greenwood.  This  was  the  substance  of  our  Lord's 
teaching  when  he  said  of  the  woman  who  broke  the  ala- 
baster-box of  ointment,  "  Let  her  alone.  She  hath  anoint- 
ed me  aforetime  for  my  burial."  Oh  for  more  of  the 
aforetime  anointing !  Oh  for  more  of  kindness  towards 
those  who  are  bearing  the  heat  and  burden  of  life's  busy 
day ! 


CHARITY   THINKETH   NO    EVIL.  2/1 

There  are  some  of  you  who  remember  Blondin.  In 
making  his  dangerous  journey  along  the  wire  stretched 
below  the  Falls  of  Niagara  he  sometimes  carried  a  man 
upon  his  back.  The  shores  were  lined  with  spectators. 
Did  they  shout  and  applaud  when  they  saw  him  poised 
above  the  abyss  ?  Did  they  loudly  reprove  his  folly  ? 
Did  they  obtrude  unnecessary  counsel  upon  him  ?  If  he 
stumbled  and  seemed  to  lose  his  balance,  wavering  for  an 
instant,  what  then?  Ah,  they  held  their  breath!  Their 
very  hearts  stood  still !  Every  one  of  us  on  life's  journey 
bears  his  burden,  oftentimes  so  heavy  as  to  tax  his  utmost 
strength,  along  a  path  as  narrow  and  dangerous  as  the 
sword-blade  in  the  dream  of  Mirza.  Every  one  of  us 
needs  the  kindly  word,  the  helping  hand.  Oh  for  the 
spirit  of  charity !  All  the  graces  have  done  virtuously, 
but  thou,  O  Charity,  excellest  them  all ! 


2/2  THE   GOSPEL  OF   GLADNESS. 


ON  THE  STORMY  SEA. 


"They  that  go  down  to  the  sea  in  ships,  that  do  business  in  great 
waters,  these  see  the  works  of  the  Lord  and  his  wonders  in 
the  deep.  For  he  commandeth  and  raiseth  the  stormy  wind, 
which  lifteth  up  the  waves  thereof.  They  mount  up  to  the 
heaven,  they  go  down  again  to  the  depths:  their  soul  is  melt- 
ed because  of  trouble.  They  reel  to  and  fro  and  stagger  like 
a  drunken  man,  and  are  at  their  wits'  end.  Then  they  cry 
unto  the  Lord  in  their  trouble,  and  he  bringeth  them  out  of 
their  distresses.  He  makelh  the  storm  a  calm,  so  that  the  waves 
thereof  are  still.  Then  are  they  glad  because  they  be  quiet; 
so  he  bringeth  them  unto  their  desired  haven.  Oh  that  men 
would  praise  the  Lord  for  his  goodness  and  for  his  wonderful 
works  to  the  children  of  men  !"     Psa.  107:23-31. 

In  1830  the  ship  "  Lady  Holland  "  on  her  way  to  India 
struck  on  a  bar  stretching  out  from  the  Cape  of  Good 
Hope,  and  after  making  a  brave  struggle  went  to  pieces. 
All  the  passengers  were  saved.  Among  them  was  Alex- 
ander Duff,  on  his  way  to  missionary  work  among  the 
Hindoos.  Everything  that  he  possessed  in  the  world  had 
gone  down  with  the  ship,  including  a  library  of  eight  hun- 
dred volumes.  As  he  walked  along  the  shore  drenched 
and  discouraged  he  caught  sight  of  a  book  which  had 
been  washed  in  by  the  waves.  It  was  a  Bible,  the  sole 
remnant  of  his  precious  library.  He  opened  it  at  this 
"  Traveller's  Psalm  "  and  read,  "  Oh  that  men  would  praise 
the  Lord  for  his  goodness  and  for  his  wonderful  works  to 
the  children  of  men  !"  The  words  made  a  profound  im- 
pression upon  him  and  were  an  inspiration  to  all  his  sub- 


ON   THE   STORIIY    SEA.  2/3 

sequent  life.  He  knew  thereafter  many  periods  of  trial 
and  difficulty,  but  never  one  of  despondency.  When  the 
winds  were  fierce  his  heart  recurred  to  the  Traveller's 
Psalm.  It  may  be  that  there  are  some  here  whose  hearts 
are  sore  and  weary.  If  so,  God  give  them  comfort  out  of 
his  blessed  Word  and  help  them  to  join  us  In  singing, 
"  Oh  that  men  would  praise  the  Lord  for  his  goodness  and 
for  his  wonderful  works  to  the  children  of  men  !" 

Life  is  here  portrayed  in  six  picturesque  panels. 

First:  The  ship  sails  forth.  As  it  is  written,  "They 
that  go  down  to  the  sea  in  ships,  that  do  business  in  great 
waters,  these  see  the  works  of  the  Lord  and  his  wonders 
in  the  deep." 

Our  life  is  a  voyage.  We  all  go  down  to  the  sea  in 
ships,  to  a  life  of  mystery  and  danger,  of  glorious  privi- 
lege and  responsibility.  We  set  out  with  high  hopes  and 
splendid  aspirations.  The  skies  are  fair,  the  winds  favor- 
able, the  waters  smooth.  We  look  down  into  the  clear 
depths  and  dream  dreams ;  we  gaze  up  into  the  overarch- 
ing blue  and  see  visions.  Our  hearts  are  full  of  happiness 
as  of  new  wine.  Ah  it  is  a  glorious  thing  to  live  !  Praise 
God  for  the  exuberance  of  youth,  for  bright  days,  for  life's 
commencement  under  the  rainbow  arch  of  promise  !  Far 
be  it  from  us  to  reprove  the  young  for  their  merry-making. 
Rejoice,  O  young  man,  but  remember !  Be  mindful  of 
the  sublime  things.  Be  mindful  of  immortality  and  of  the 
Judgment !  Let  your  gladness  be  as  sweet  and  harmless 
as  the  laughter  of  a  child.  Rejoice !  but  remeinber  that 
when  life's  pleasures  are  over  there  are  sweeter  pleasures 
at  God's  right  hand  for  evermore. 

Far  yonder  is  a  fleck  on  the  horizon — a  mere  bit  of 
floating  fleece,  a  puff  of  rising  mist.  Does  it  portend  trou- 
ble ?  What  matter  ?  What  matter  if  the  heart  be  right 
and  the  conscience  clean  ?     Yet  look  to  the  sheets,  the 

i8 


274  THE  GOSPEL  OF  GLADNESS. 

cordage,  the  anchors  !  It  is  well  to  be  ready  for  whatever 
may  chance  upon  the  open  sea. 

Second :  The  wind  rises.  As  it  is  written,  "  He  com- 
mandeth  and  raiseth  the  stormy  wind,  which  lifteth  up  the 
waves  thereof." 

Has  it  come  to  you  already  ?  Has  there  been  a  turn 
in  your  prosperity?  Are  things  going  wrong?  Is  it 
sickness,  bereavement,  financial  stringency  ?  Are  the 
winds  whistling  through  the  cordage  ?  Fear  not !  God 
holds  the  trident;  the  winds  are  in  his  fist.  Trouble 
springeth  not  up  out  of  the  ground.  God  reigns.  God 
rules  and  overrules.  There  are  some  anchors  that  will 
hold  in  the  fiercest  stress  of  Euroclydon.  One  is  the 
Wisdom  of  God.  There  is  nothing  that  happens  without 
his  cognizance.  No  storm  comes  haphazard.  God  un- 
derstands the  end  from  the  beginning ;  and  he  makes  no 
mistakes.  Another  is  God's  Goodness.  He  doth  not  afflict 
willingly.  Whom  the  Lord  loveth  he  chasteneth,  and 
scourgeth  every  son  whom  he  receiveth.  But  never  too 
much.  "  He  sitteth  as  a  refiner  of  silver."  The  fire  shall 
never  burn  too  fiercely.  Let  him  but  see  his  image  on  the 
molten  metal  and  it  sufficeth.  Pain  and  trouble  must 
work  together  for  our  good.  And  another  is  God's  Om- 
nipotence. He  is  able  in  our  behalf  to  do  whatsoever  he 
will ;  the  opposing  spirits  of  earth  and  hell  cannot  thwart 
him. 

"  The  Lord  our  God  is  clothed  with  might, 
The  winds  obey  his  will ; 
He  speaks,  and  in  his  heavenly  height 
The  rolling  sun  stands  still. 

"  His  voice  sublime  is  heard  afar. 
In  distant  peals  it  dies ; 
He  yokes  the  whirlwind  to  his  car 
And  sweeps  the  tioubled  skies. 


ON   THE  STORMY   SEA.  275 

"  Howl,  winds  of  nighf ,  your  force  combine  ; 
Without  his  high  behest 
Ye  shall  not  in  the  mountain  pine 
Disturb  the  sparrow's  nest." 

Third:  The  sailors  are  at  their  wits'  end.  "Their 
soul  is  melted  because  of  trouble.  They  reel  to  and  fro  and 
stagger  like  a  drunken  man,  and  are  at  their  wits'  end." 

In  the  margin  it  is,  "All  their  wisdom  is  swallowed  up." 
Then  there  is  hope !  For  when  I  am  weak,  then  am  I 
strong.  My  strength  is  made  perfect  in  weakness.  Most 
gladly  let  me  glory  in  my  infirmities,  that  the  power  of 
Christ  may  rest  upon  me.  No  man  is  ever  ready  to  be 
saved  until  his  own  wisdom  is  all  swallowed  up.  The 
prodigal  was  content  to  abide  in  the  far  country  until  his 
last  farthing  was  spent,  his  last  garment  pawned,  and  he  a 
menial  in  a  swine-field,  coveting  the  husks  which  the 
swine  did  eat.  Then  visions  of  home  came  before  him — 
the  riches  of  his  father's  house,  the  loaded  table,  the 
laughter,  the  merry-making.  "  Why  should  I  perish  of 
hunger  ?"  he  cried.  "  I  will  arise  and  go  to  my  father  !" 
Jacob  was  never  submissive  to  the  divine  purposes  con- 
cerning him  until  one  night,  alone,  he  wrestled  with  a  su- 
pernatural Athlete,  and  fell  down  crippled,  worsted,  but 
victorious.  He  triumphed  through  his  weakness,  and  was 
blessed  in  his  humility  as  he  never  could  have  been  in 
self-conscious  power.  The  dying  thief  was  not  salvable 
until  he  found  himself  at  his  wits'  end  ;  his  feet  nailed,  so 
that  they  could  run  no  more  into  evil ;  his  hands  nailed, 
so  that  they  could  no  more  be  stretched  forth  in  his  own 
behalf.  Then,  dying  and  desperate,  he  prayed,  "  Lord, 
remember  me!" 

It  is  related  of  William  Brown,  who  died  at  Smithfield, 
that  at  the  last  moment,  while  the  flames  were  consuming 
him,  he,  looking  for  a  friendly  face   and  finding  none, 


2j6  THE   GOSPEL   OF   GLADNESS. 

asked  one  of  his  priestly  executioners  to  pray  for  him. 
"  I  will  no  more  pray  for  thee,"  was  the  answer,  "  than 
for  a  mangy  dog."  Then  the  martyr,  being  at  his  wit's 
end,  cried,  "  Son  of  God,  I  have  none  beside  thee;  shine 
thou  upon  me !''  And  at  that  moment,  tradition  says,  the 
sun  shone  full  upon  his  face,  and  so  remained  until  he 
yielded  up  the  ghost.  Oh  blessed  are  they  whose  wis- 
dom is  all  swallowed  up,  and  who  as  to  self-righteousness 
and  self-confidence  are  utterly  at  their  wits'  end.  For 
man's  extremity  is  God's  opportunity. 

Foiu^th  :  They  are  on  their  knees.  "  Then  they  cry 
unto  the  Lord  in  their  trouble,  and  he  bringeth  them  out 
of  their  distresses." 

Our  Lord  said  that  men  ought  always  to  pray  and  not 
to  faint.  But  alas,  men  do  not  always  pray.  They  will 
not.  But  they  pray  when  the  storm  breaks.  There  are 
men  in  this  company,  doubtless,  who  have  not  prayed  to- 
day, who  have  not  offered  a  prayer  perhaps  for  years. 
But  if  the  death-angel  were  to  walk  through  this  aisle  and 
lay  his  hand  upon  them,  saying,  "  The  hour  is  come !" 
every  one  would  fall  upon  his  knees  in  an  instant,  crying, 
"  God,  have  mercy  !" 

And,  strange  to  tell,  God  is  willing  to  hear  even  the 
cry  of  desperation.  He  is  of  great  loving-kindness  and 
forbearance.  For  some  men  prayer  is  their  vital  breath, 
their  native  air.  To  others  it  is  like  the  bell  in  the  coal- 
mine, used  only  in  time  of  danger.  If  the  cord  be  pulled 
it  says  to  the  watcher  at  the  shaft's  mouth,  "  Fire-damp ! 
Come  !"  So  is  the  prayer  that  ascends  to  God  in  sudden 
exigencies.  How  many  there  are  who,  having  forgotten 
God  in  their  prosperity,  remember  him  when  driven  in 
flight  like  a  partridge  upon  the  mour.tains.  Then  they 
pray  and  God  hears.  "  This  poor  man  cried,  and  the 
Lord  heard  and  saved  him  out  of  all  his  trouble." 


ON   THE   STORMY    SEA.  2/7 

•♦  There  is  an  eye  that  never  sleeps 
Beneath  the  wing  of  night ; 
There  is  an  ear  that  never  shuts 
When  sink  the  beams  of  Hght. 

*'  There  is  an  arm  that  never  tires 
When  human  strength  gives  way ; 
There  is  a  love  that  never  fails 
When  earthly  loves  decay. 

"  That  eye  is  fixed  on  seraph  throngs ; 
That  arm  upholds  the  sky ; 
That  ear  is  filled  with  angel  songs  ; 
That  love  is  throned  on  high. 

"  But  there 's  a  power  which  man  can  wield 
When  mortal  aid  is  vain, 
That  eye,  that  arm,  that  love  to  reach, 
That  listening  ear  to  gain. 

♦'  That  power  is  prayer,  which  soars  on  high, 
Through  Jesus,  to  the  throne, 
And  moves  the  hand  which  moves  the  world 
To  bring  salvation  down." 

Fifth:  The  storm  is  assuaged.  '*  He  maketh  the  storm 
a  calm,  so  that  the  waves  thereof  are  still.  Then  are  they 
glad  because  they  be  quiet." 

How  calm  it  is  whenever  Christ  lifts  his  hands  over 
the  raging  sea.  How  pains  and  sorrows  flee  at  his  word, 
Peace,  be  still ! 

The  rule,  after  all,  is  fair  weather.  The  storm,  rage  it 
never  so  fiercely,  will  soon  be  spent.  Our  "  hght  afflic- 
tions "  are  "but  for  a  moment."  Weeping  may  endure 
for  a  night,  but  joy  cometh  in  the  morning.  How  many 
will  lie^'down  on  sleepless  beds  to-night.  Their  nerves 
Avill  be  tingling,  their  hearts  will  be  aching.  Oh  the  pain 
of  insomnia !  Their  griefs  and  troubles  come  like  ghosts, 
gigantic  in  the  night-time,  shaking  their  gaunt  fingers  at 
them.     They  cannot  sleep.     They  toss  from  side  to  side 


278  THE   GOSPEL   OF   GLADNESS. 

and  moan,  "  Would  God  it  were  morning !"  They  rise 
and  sit  by  the  window,  their  hot  eyes  cooled  by  the  grate- 
ful night  air.  Yonder  the  last  star  is  fading.  The  first 
beams  of  the  sun  appear.  A  golden  glory  is  shining 
through  the  gray.  Arrows  of  crimson  light  shoot  up  into 
the  heavens.  The  mists  are  flying.  The  birds  begin  to 
sing.  The  flush  of  the  morning  now  suffuses  all.  The 
dew  is  glistening  on  the  grass  and  "jocund  Day  stands 
tiptoe  on  the  mountain-tops."  It  always  comes.  There 
is  no  night  without  a  dawn.  This  is  the  gracious  ordi- 
nance of  both  nature  and  grace.  Weeping  may  endure 
for  a  night,  but  joy  cometh  in  the  morning. 

Sixth  and  finally :  The  ship  sails  in.  "  So  he  bring- 
eth  them  unto  their  desired  haven.  Oh  that  men  would 
praise  him  for  his  goodness  and  for  his  wonderful  works 
to  the  children  of  men  !" 

On  April  2,  1513,  Ponce  de  Leon,  cruising  in  the  Gult 
of  Mexico  in  search  of  an  imaginary  island  which  he  was 
to  christen  Bimini  when  he  should  discover  it,  came  in 
sight  of  the  mainland.  Never  had  a  vision  of  such  glo- 
rious beauty  greeted  his  eyes.  The  land  was  in  its  vernal 
splendor.  The  melody  of  birds  filled  the  air.  The  per- 
fume of  gardens  floated  far  out  to  sea.  The  palm-trees 
were  waving  their  fronds  as  if  in  welcome.  Eight  days 
he  cruised  along  these  shores,  and  then  landing,  planted 
the  Red  Cross  banner.  And  he  christened  the  land  not 
Bimini  but  Florida — the  Land  of  Flowers.  But  what, 
think  you,  will  the  shores  of  Canaan  be  like  when,  after 
a  stormy  voyage,  we  by  God's  grace  come  saihng  in  ? 
Oh  sweet  music  of  angels  and  archangels,  greeting  us 
from  afar!  Oh  rare  odors  of  the  King's  gardens  !  Oh 
light  of  the  great  throne  flooding  and  suffusing  all !  Oh 
welcome  voices  of  saints  triumphant  whom  here  we  loved 
and  lost  a  while  !     In  that  day  the  sorest  troubles  of  the 


ON   THE   STORMY   SEA.  279 

earthly  life  will  seem  insignificant  as  we  look  back  upon 
them.  We  shall  understand  then  what  the  apostle  meant 
when  he  called  our  afflictions  "  light  "  and  spoke  of  them 
as  "  enduring  but  for  a  moment."  It  will  be  in  our  hearts 
to  bless  God  for  all  the  storms  and  the  trials.  Our  song 
will  be,  "  Oh  that  men  would  praise  the  Lord  for  his  good- 
ness and  for  his  wonderful  works  to  the  children  of  men!" 

"  Safe  home,  safe  home  in  port ! 

Rent  cordage,  shattered  deck, 
Torn  sails,  provisions  short, 

And  only  not  a  wreck  ; 
But  oh  the  joy  upon  the  shore 
To  tell  our  voyage  perils  o'er  1" 

Not  long  ago,  on  entering  my  study  I  found  a  man 
awaiting  me  with  his  face  buried  in  his  hands.  He  looked 
up  and  said,  "I  am  in  desperate  trouble;  I  must  have 
help  or  die."  A  letter  has  recently  come  to  me,  undated 
and  unsigned,  beginning  with  these  words,  "  My  heart  is 
breaking ;  pray  for  me."  It  may  be  that  there  is  some  one 
in  this  company  in  desperate  trouble — some  one  whose 
heart  is  breaking.  It  may  be  that  there  is  a  wanderer 
here  who  from  a  pleasant  home,  a  mother's  love,  a  family 
circle  of  prayer,  has  gone  away  into  the  far  country  and 
wasted  his  substance.  Perhaps  there  is  one  whose  soul  is 
troubled  with  "a  certain  fearful  looking  for  of  judgment." 
The  heart  knoweth  its  own  bitterness.  Each  of  us  bears 
his  own  burden.  But,  friend,  whatever  yours  may  be, 
God  is  here  and  ready  to  help.  Earth  has  no  sorrow  that 
heaven  cannot  heal.  The  light  from  the  Cross,  where  the 
kind  Father  has  manifested  his  love  towards  all  the  sor- 
rowing and  the  lost,  falls  helpfully  and  graciously  over  us. 
Let  us  believe  in  Him.  Let  us  believe  that  He  is  and 
that  he  is  the  rewarder  of  all  that  diligently  seek  him. 
Let  us  believe  that  having  spared  not  his  only-begotten 


280  THE   GOSPEL   OF   GLADNESS. 

and  well-beloved  Son,  he  will  with  him  freely  give  us  all 
things.  Is  thy  heart  sore,  my  brother  ?  Has  the  storm 
burst  upon  thee  ?  Look  to  the  heavens !  God  is  our 
refuge  and  strength,  a  very  present  help  in  trouble. 
Therefore  will  not  we  fear,  though  the  earth  be  removed, 
and  though  the  mountains  be  carried  into  the  midst  of 
the  sea ;  though  the  waters  thereof  roar  and  be  troubled, 
though  the  mountains  shake  with  the  swellings  thereof. 
There  is  a  river,  the  streams  whereof  shall  make  glad  the 
city  of  God,  the  Holy  Place  of  the  tabernacles  of  the  Most 
High.  God  is  in  the  midst  of  her ;  she  shall  not  be  moved  : 
God  shall  help  her  and  that  right  early.  The  Lord  of 
Hosts  is  with  us;  the  God  of  Jacob  is  our  refuge. 


THE   SILENT   ARCHITECT.  281 


THE 

SILENT  ARCHITECT. 


"  And  the  house  was  built  of  stone  made  ready  before  it  was  brought 
thither:  so  that  there  was  neither  hammer  nor  axe  nor  any  tool 
of  iron  heard  in  the  house  while  it  was  in  building." 

I  Kings  6:7. 

When  the  children  of  Israel  had  ended  their  wander- 
ings and  were  settled  in  the  land  of  promise  it  would  nat- 
urally occur  to  them  at  once  to  build  a  temple  in  honor  of 
the  God  who  had  guided  them  for  forty  years  by  his  pil- 
lar of  cloud.  But  for  many  reasons  this  was  not  to  be. 
The  times  were  inauspicious  and  the  people  were  unpre- 
pared for  it.  At  first  they  were  employed  in  driving  out 
the  aboriginal  tribes,  and  it  was  not  in  the  nature  of  things 
that  temple  walls  should  rise  amid  the  turmoil  of  strife. 
Then  came  the  period  of  the  judges.  But  who  among 
them  was  fitted  for  the  task?  Gideon,  marshalling  the 
clans  of  Abi-ezra  with  his  trumpet  blast  ?  Jephthah  drag- 
ging the  vanquished  princes  of  the  children  of  Ammon  at 
his  chariot  wheels  ?  Samson  shouting  out  his  fierce  bat- 
tle song?  Shamgar  with  his  ox-goad?  Nay,  all  these 
were  bloody  men.  Then  came  the  period  of  the  kings. 
But  where  among  them  was  the  architect  ?  Saul  reading 
battle  omens  in  the  witch's  cave  ?  David  girding  on  his 
armor  for  Baal-perazim  ?  During  these  reigns  the  air 
was  laden  with  the  stench   of  carcasses  and  the  roads 


282  THE   GOSPEL  OF   GLADNESS. 

were  red  with  bloody  footprints.  It  did  indeed  occur  to 
David  that  he  ought  not  to  dwell  in  a  house  of  cedar  while 
the  Ark  of  the  Lord  was  within  curtains.  But  when  he 
purposed  to  build  a  house  for  God  that  should  be  exceed- 
ingly magnifical,  his  plan  was  interrupted  by  the  divine 
voice  saying,  "  Thou  shalt  not  build  me  an  house  to  dwell 
in,  because  thou  hast  been  a  man  of  war."  The  holy  fabric 
must  be  raised  by  bloodless  hands  in  quiet  days.  At 
length,  five  hundred  years  after  the  exodus,  in  the  reign 
of  Solomon,  there  came  a  season  of  absolute  rest.  "  In  the 
fourth  year  of  his  reign  were  the  foundations  of  the  house 
laid  and  in  the  eleventh  year  was  the  house  finished 
throughout  in  all  parts  thereof.  So  he  was  seven  years 
in  building  it."  Never  were  grander  preparations,  never 
a  more  magnificent  temple — simple,  beautiful,  from  mas- 
sive foundation  stones  to  fine-twined  curtains.  And  all 
was  divinely  planned.  The  basilica  of  St.  Peter's  bears 
the  impress  of  the  mind  of  Michael  Angelo ;  St.  Paul's  at 
London  of  the  mind  of  Sir  Christopher  Wren ;  but  the 
temple  on  Zion  was  projected  and  reared  by  the  Architect 
of  the  universe ;  and  in  wondrous  beauty  it  was  not  un- 
worthy of  him.  During  the  period  of  its  erection  there 
was  peace  throughout  the  land.  Silently,  majestically,  its 
walls  rose  towards  heaven  "without  the  sound  of  hammer 
or  of  axe,"  for  its  stones  had  been  chiselled  at  the  quarry 
and  its  beams  had  been  fitted  to  their  places  amid  the 
forests  of  Lebanon.  There  was  no  busy  hum  or  clamor, 
no  echo  of  implements  among  the  rising  timbers,  no  voice 
of  the  mason  calling  to  the  carpenter,  no  running  to  and 
fro.     It  was  like  a  grand  Sabbath  service. 

"No  workman's  steel,  no  ponderous  axes  swung ; 
Like  some  tall  pine  the  noiseless  fabric  sprung." 

And  this  is  God's  method  everywhere — in  nature,  in  his- 
tory, and   in  grace.      He  walks  with  stately  steppings. 


THE   SILENT  ARCHITECT.  283 

He  performs  his  tasks  in  quiet  patience  as  if  ever  mindful 
that  the  eternal  years  are  his. 

I.  In  nature.  When  he  created  the  heavens  and  the 
earth  there  was  heard  no  sound  of  hammer  or  axe.  The 
slow  revolving  ages,  the  six  grand  epochs  with  their  alter- 
nate lights  and  shadows,  graduated  one  into  the  other, 
marking  off  his  successive  creative  acts. 

We  speak  of  the  creative  fiat  as  if  God  did,  with  an 
audible  voice,  call  out  of  nothing  the  things  which  are. 

"  He  said,  Let  there  be  light ! 
Grim  Darkness  felt  His  might 
And  fled  away. 

Then  startled  seas  and  mountains  cold 
Shone  forth  all  clad  in  blue  and  gold 
And  cried,  'T  is  day  !  't  is  day  !" 

Not  so :  there  was  no  audible  voice.  The  fiat  is  but  a 
figure  of  speech.  In  fact  the  beginning  of  Light  may  have 
been  in  the  trembhng  of  a  dim  electric  force  occasioned 
by  atomic  friction.  Long  aeons  may  have  passed  before 
the  first  beams  of  the  heavenly  luminaries  shone  through 
the  lifting  clouds  of  vapor.  Slowly  the  darkness  faded 
into  twilight,  the  twilight  into  dawn,  until  at  length  the 
earth  was  flooded  with  the  splendor  of  day. 

And  God  said,  "  Let  the  dry  land  appear."  He  might 
indeed  have  wrought  it  with  a  word.  He  might  indeed 
have  summoned  the  continents  and  islands  as  a  captain 
calls  the  muster-roll  of  his  army ;  and  they  would  have 
come  crowding  to  meet  him,  shouldering  each  other  aside 
like  the  lost  titans  in  Dante's  Sea  of  Ice.  In  fact,  how- 
ever, the  beginning  of  the  dry  land  was  in  the  slow  up- 
heavals and  crumblings  and  noiseless  convulsions  of  prim- 
itive chaos,  What  if  a  million  years  were  needed  for  the 
laying  of  a  single  stratum  ?  The  splintered  obelisks  and 
pinnacles  of  the  Alps  have  been  wrought  by  the  imper- 


284  THE   GOSPEL   OF   GLADNESS. 

ceptible  might  of  the  atmosphere,  by  the  slow  action  of 
frost  and  sun.  God  might  have  tossed  them  up  with  his 
right  arm.  But  to  him  a  thousand  years  are  as  a  single 
day.  Not  the  avalanche,  but  the  glacier  that  moves  so 
slowly  as  to  seem  immovable,  is  the  apt  figure  of  his  stu- 
pendous power.  "  Hast  thou  not  known,  hast  thou  not 
heard,  that  the  everlasting  God,  the  Creator  of  the  ends  of 
the  earth,  fainteth  not  neither  is  weary?"  He  is  never 
restless,  never  in  haste.  In  the  depths  of  the  ocean  there 
are  numberless  infinitesimal  creatures  at  work,  each  living 
but  a  day  and  when  it  dies  leaving  a  tiny  shell  as  its  mon- 
ument. Generations  come  and  go,  accomplishing  their 
tasks  with  only  the  patient  eyes  of  God  and  the  sleep- 
less stars  to  watch  them.  Centuries  pass  by,  incalcula- 
ble seons;  and  then  from  the  bottom  of  the  sea  there 
emerges  the  outline  of  a  coral  reef  Thus  God  makes 
the  dry  land  appear.  There  is  no  sound  of  hammer  or 
axe.  But  what  a  temple  to  the  glory  of  the  Ancient  of 
Days! 

In  the  processes  of  nature  there  are  three  factors : 
First:  Force,  an  infinitely  impressive  something  which 
defies  definition.  Force  is  "  whatever  sets  matter  in  mo- 
tion." But  the  word  "  whatever  "  suggests  the  problem. 
An  apple  falls  from  the  bough.  We  say  it  falls  by  the 
force  of  gravitation.  But  what  is  that?  A  tree  is  shat- 
tered by  a  bolt  of  lightning ;  we  call  it  electrical  force ; 
but  what  is  that?  A  mushroom  grows  up  in  the  night; 
the  power  within  is  vital  force ;  but  what  is  that  ?  The 
fact  is  obvious  ;  but  who  shall  explain  it  ? 

Second:  Law.  Force  works  through  law.  We  are 
compassed  about  by  law.  With  a  silent  presence  it  en- 
velopes us.  We  call  for  a  miracle,  a  sign  with  a  sound. 
But  a  miracle  is  not  above  law  or  beyond  it.  A  miracle 
is  simply  force  working  through  law  without  the  inter- 


THE   SILENT   ARCHITECT.  285 

vention  of  second  causes.  The  miracle  of  Cana  is  as  silent 
as  the  distillations  of  the  vineyard.  When  Joseph  feeds 
the  multitude  from  the  storehouses  of  Egypt,  the  outrun- 
ners announce  him  and  the  people  hail  him  "  Zaphenath- 
Paneah !  O  Saviour  of  the  world."  But  when  God  goes 
forth  to  feed  the  nations  of  the  earth  there  are  no  acclama- 
tions. Not  a  seed  germinates  except  as  he  guards  and 
fosters  it.  The  fields  grow  yellow  under  his  care.  He 
sends  the  loaded  wains  to  the  waiting  granaries.  He 
spreads  our  tables  everywhere.  But  not  a  voice  declares 
his  goodness  until  the  grace  is  said,  "  For  what  we  now 
receive  the  Lord  make  us  truly  thankful." 

Third:  Mind.  Here  we  touch  the  argument  from 
design.  That  the  forces  which  operate  through  law  are 
superintended  by  an  infinite  Intellect  is  attested  by  the 
adjustment  of  all  things  to  their  uses:  the  eye  to  seeing, 
the  eagle's  wing  to  mounting  aloft,  the  nightingale's 
throat  to  melody.  If  I  place  an  seolian  harp  in  my  win- 
dow I  can  tell  from  the  result  whether  or  no  an  intellect 
controls  it.  If  it  produces  only  a  mingling  of  sweet 
sounds  without  a  theme,  I  say,  The  wind  blows  through 
it ;  but  if  there  be  a  theme  in  the  melody,  I  say,  A  human 
hand  has  touched  it.  In  like  manner  as  I  look  abroad  in 
nature  I  behold  everywhere  the  convincing  proofs  of  a 
superintending  intellect — Aiiima  Mundi,  the  Soul  of  the 
World.  This  God  does  not  cry  aloud  nor  lift  up  his 
voice,  but  in  impressive  silence  he  manifests  himself  How 
noiselessly  the  world  passes  over  from  summer  to  winter, 
from  seedtime  to  harvest.  Who  ever  heard  the  open- 
ing of  a  rose-bud  or  the  falling  of  snowfiake?  In 
the  phenomena  of  nature  the  rule  is  quiet.  If  we  travel 
on  the  railway  at  the  rate  of  sixty  miles  an  hour,  our  ears 
are  filled  with  the  noise  of  hissing  steam  and  rumbling 
wheels,  and  we  are  in  momentary  dread  of  burning  axles, 


286  THE   GOSPEL  OF   GLADNESS. 

derailment,  or  collision  :  we  cling  to  the  seats  in  terror  of 
life.  But  we  are  living  on  a  world  that  rolls  through  space 
at  the  rate  of  sixty  thousand  miles  an  hour;  yet  in  the  midst 
of  this  tremendous  whirl  we  can  hear  an  infant's  wail,  the 
singing  of  a  bird,  the  beating  of  our  hearts  ! 

II.  In  history.  We  speak  of  Providence.  By  this, 
again,  we  understand  a  force  working  through  law  under 
the  supervision  of  an  infinite  Mind.  All  the  world  's  a 
stage  indeed.  Tragedies  are  being  enacted  everywhere ; 
but  no  crier  reads  the  prologue,  no  chorus  explains  be- 
tween the  acts,  no  bell  rings  down  the  curtain.  The  pro- 
foundest  episodes  in  the  life  of  men  and  nations  are  with- 
out scenic  effect. 

We  are  accustomed  to  speak  of  the  epochs  of  history. 
There  are  none ;  or,  in  any  case,  the  real  epochs  are  not 
those  which  are  marked  by  uproar  and  confusion  and  gar- 
ments rolled  in  blood.  The  landing  of  Caesar  with  his  hosts 
in  Britain  was  not  so  significant  an  event  as  the  landing 
of  St.  Augustine  bearing  a  white  Christ  on  a  silver  cross. 
The  marching  forth  to  the  Crusades  of  Richard  Coeur 
de  Lion  was  not  so  important  in  its  ultimate  issues  as  the 
quiet  demand  of  Stephen  Langton  in  the  meadow  at  Run- 
nymede.  The  victories  of  Drake  upon  the  high  seas  were 
of  less  real  moment  than  the  embarking  of  a  few  pilgrims 
from  Delft  Haven  in  search  of  religious  freedom.  The 
charge  of  the  Light  Brigade  at  Balaklava  was  not  so  wor- 
thy of  immortality  in  song  as  the  play  of  a  bare-legged  lad 
in  an  English  village,  who  at  about  that  time  was  making 
clay  engines  furnished  with  hemlock  sticks  for  pipes.  The 
best  history  of  Anglo-Saxon  civilization  is  Green's  "  His- 
tory of  the  English  People,"  which  is  constructed  on  the 
assumption  that  the  victories  of  peace  are  more  renowned 
than  those  of  war. 

The  most  memorable  event  that  ever  occurred  on  earth, 


THE   SILENT   ARCHITECT.  28/ 

out  of  which  flowed  the  issues  of  universal  life  and  immor- 
tality, was  celebrated  only  by  a  mother's  cradle-song  and 
the  angels'  anthem,  "  Glory  to  God  in  the  highest !"  The 
earthly  life  and  ministry  of  Jesus  were  characterized  by  the 
same  absence  of  display.  Their  theatre  was  a  carpenter's 
shop,  an  upper  chamber,  an  accursed  tree.  No  hosts 
were  marshalled  around  him,  no  banners  waved  above 
him.  It  had  been  prophesied,  "  He  shall  not  cry  nor  lift 
up  his  voice  in  the  streets."  In  his  death  he  was  led  as  a 
lamb  to  the  slaughter,  and  as  a  sheep  before  her  shearers 
is  dumb,  so  he  opened  not  his  mouth.  Living  and  dying 
he  was  true  to  his  name,  Shiloh,  Prince  of  Peace.  His 
church  in  like  manner — fair  as  the  moon,  clear  as  the  sun, 
and  terrible  as  an  army  with  banners — has  conquered  thus 
far  by  a  silent  force  as  irresistible  as  her  Lord's  right  arm. 
She  wields  no  sword  but  the  sword  of  the  Spirit,  sheds  no 
blood  but  her  own,  rears  no  standard  but  the  Red  Cross ; 
yet  with  these  she  has  triumphed  over  thrones  and  do- 
minions, banns  and  interdicts,  the  violence  of  flame,  the 
Prince  of  Darkness,  the  gates  of  hell.  All  along  the  pages 
of  history  is  written  this  parable,  "  The  Kingdom  of  Heav- 
en is  like  to  a  grain  of  mustard-seed,  which  a  man  took 
and  sowed  in  his  field ;  which  indeed  is  the  least  of  all 
seeds  ;  but  when  it  is  grown  it  is  the  greatest  among  herbs, 
and  becometh  a  tree,  so  that  the  birds  of  the  air  come  and 
lodge  in  the  branches  thereof."  As  the  seed  germinates 
in  silence,  and  as  all  the  benignant  influences  of  air  and 
earth  and  water  are  made  to  minister  unto  it,  so  the 
Church,  which  is  God's  Kingdom  among  men,  is  fostered 
by  his  care,  and  will  of  a  certainty  in  due  time  fill  the  earth 
with  his  glory  as  the  waters  cover  the  deep.  But  this 
kingdom  cometh  not  with  observation.  No  man  can  say, 
Lo  here!  or,  Lo  there!  The  victories  of  truth  and  right- 
eousness are  celebrated  with  less  of  pomp  and  pageantry 


288  THE   GOSPEL   OF   GLADNESS. 

than  was  a  triumph  of  a  petty  centurion  in  the  ancient 
times. 

III.  Li  the  soul  of  man.  Here  we  are  in  the  province 
of  grace.  By  grace  we  understand,  again,  a  force  inscru- 
table, working  through  law  mysterious,  under  the  super- 
intendence of  a  Mind  Infinite.  The  beginning  of  the  Chris- 
tian life  is  commonly  without  observation.  It  is  true  that 
Saul  of  Tarsus  was  felled  to  the  earth,  blinded  by  a  sun- 
burst, and  addressed  by  a  voice  from  heaven.  But  even 
of  this  case  it  is  written,  "  Those  that  were  with  him  saw 
the  light  but  heard  not  the  voice."  The  operation  of  the 
Spirit  in  the  human  heart  is  not  with  violence.  He  com- 
eth  down  as  rain  upon  the  mown  grass.  To  the  majority 
of  believers  their  passing  out  of  darkness  into  the  light  is 
as  when  a  traveller  crosses  the  tropics ;  he  cannot  mark 
the  instant.  We  are  not  scourged  but  wooed  into  the 
divine  arms.  **  I  have  drawn  thee,"  he  says,  "with  the 
cords  of  a  man;"  that  is,  with  leading-strings. 

"  I  heard  the  voice  of  Jesus  say, 
'Come  unto  me  and  rest ; 
Lay  down,  thou  weary  one,  lay  down 
Thy  head  upon  my  breast.' 

"  I  came  to  Jesus  as  I  was — 
Weary  and  worn  and  sad  ; 
I  found  in  him  a  resting-place, 
And  he  has  made  me  glad." 

And  all  the  subsequent  life  of  the  Christian  is  passed 
under  the  same  gentle  influence.  Our  sanctification  is 
like  the  shining  light  that  shineth  more  and  more  unto 
the  perfect  day.  As  of  old,  the  Lord  is  not  in  the  wind 
that  rends  in  pieces  the  rocks,  nor  in  the  earthquake,  nor 
in  the  fire,  but  in  the  still  small  voice.  To  the  beasts  of 
the  field  and  cattle  and  creeping  things,  to  the  rolling 
worlds,  the  lightning,  the  tempest,  he  says.  Go !  and  they 


THE   SILENT  ARCHITECT.  289 

obey  him.  But  to  his  children  he  says,  "  Come  now,  let 
us  reason  together."  Thus  he  stoops  to  conquer.  The 
symbol  of  his  Spirit  is  a  brooding  dove.  Our  gracious 
God  would  build  up  our  souls  into  temples  fit  for  his  in- 
dwelling ;  but  he  would  build  without  the  sound  of  ham- 
mer or  of  axe. 

He  comes  to  us  this  day,  not  blowing  a  trumpet  at  our 
gates,  but  waiting  upon  our  scant  courtesy.  I  pray  you, 
grieve  him  not.  The  fears  and  relentings,  the  hopes  that 
are  stirring  within  you,  are  kindled  by  his  Spirit.  At  this 
moment  a  slender  thread  is  let  down  from  heaven  along 
which  runs  the  electric  current  of  everlasting  life.  You 
may  put  it  aside  if  you  will — alas,  how  easily !  Or  you 
may  take  hold  of  it  and  be  thrilled  and  quickened  as  by  a 
breath  from  the  flaming  lips  of  God.  O  Thou  that  stand- 
est  waiting,  thy  locks  wet  with  the  morning  dew,  waiting 
in  silence  patiently  at  our  closed  doors,  enter  this  day  and 
spread  thy  table  of  wine  and  manna — the  wine  of  consola- 
tion, the  hidden  manna  of  thy  peace — and  sup  thou  with 
us! 


19 


290  THE  GOSPEL  OF  GLADNESS. 


THE  TRUE  KNIGHT. 


"  Thou  therefore  endure  hardness  as  a  good  soldier  of  Jesus  Christ." 
2  Tim.  2:3. 

In  the  year  1094  A.  D.  a  man  of  dwarfish  stature, 
robed  and  tonsured,  might  have  been  seen  riding  upon  an 
ass  through  the  thoroughfares  north  of  the  Alps.  He  had 
been  at  one  time  a  soldier  in  the  army  of  Boulogne,  but, 
moved  with  penitence  for  deeds  of  blood,  had  retired  to  a 
cloister.  As  time  passed  rumors  came  to  him  of  infamous 
deeds  wrought  by  Moslems  at  the  holy  sepulchre,  and  at 
his  devotions  he  fumbled  at  his  rosary  as  if  it  were  a  sword- 
hilt.  The  passing  herald  told  at  the  monastery  gate  how 
Christian  pilgrims  had  been  seized  and  immured  in  dun- 
geons or  sold  into  a  bondage  worse  than  death — whereat 
the  old  martial  passion  shot  from  under  his  cavernous 
brows.  He  could  endure  this  life  of  dreamy  devotion  no 
longer.  Voices  came  to  him  from  over  the  sea  calling  for 
help.  He  mounted  and  rode  forth.  His  head  and  feet 
were  bare;  in  his  hand  he  carried  a  white  Christ  on  a 
cross.  Passing  through  the  hamlets  and  villages  he  told 
the  story  of  the  Christian  captives  and  of  the  Lord's  sep- 
ulchre. His  auditors  responded  with  sobs  and  groans 
and  vehement  protestations.  "  To  the  rescue  !"  he  cried. 
''  Deus  villi/  It  is  God's  will!"  He  tore  his  red  scarf 
into  cross-shaped  fragments,  which  his  followers  affixed  to 
their  breasts.  They  grew  in  numbers  as  he  passed  from 
town  to  town  until  sixty  thousand  were  riding  after  him. 


THE   TRUE   KNIGHT.  29 1 

Thus  under  Peter  the  Hermit  began  the  Crusades,  that 
strange  movement  in  which  were  enHsted  some  of  the  no- 
blest spirits  that  ever  unsheathed  a  sword.  There  was 
Robert  of  Flanders ;  there  was  Tancred  the  Good  ;  there 
were  St.  Louis  and  Coeur  de  Lion  and  Godfrey  of  Bouil- 
lon and  St.  Bernard  and  Blondel  the  minstrel— the  time 
would  fail  me  to  tell  of  the  mighty  ones  who  won  immor- 
tal fame  in  the  marches  and  conflicts  of  those  days. 

"  Their  bones  are  dust, 
Their  good  swords  rust; 
Their  souls  are  with  the  saints,  we  trust." 

A  vindication  of  the  Crusades  at  every  point  is  not  to  our 
present  purpose;  we  have  to  do  with  the  permanent  heri- 
tage they  have  left  us  in  the  name  and  character  of  the 
True  Knight.  His  ambition  was  to  be  "  without  fear  and 
without  reproach" — a  good  soldier  of  Jesus  Christ. 

For  this  knight  of  the  olden  time  was  distinctly  and 
preeminently  a  Christian.  The  initiatory  rites  of  his  order 
were  celebrated  within  the  sacred  confines  of  the  church. 
All  night  he  prayed,  and  received  the  sacrament  at  break 
of  day.  With  the  cross  upon  his  bosom  and  the  ori- 
flamme  waving  above  him  he  went  forth  singing — 

"  Fairest  Lord  Jesus, 

Ruler  of  all  nature, 
O  Thou  of  God  and  man  the  Son, 

Thee  will  I  cherish. 

Thee  will  I  honor, 
Thou  my  soul's  glory,  joy,  and  crown  ! 

"  Fair  are  the  meadows. 

Fairer  still  the  woodlands, 
Robed  in  the  blooming  garb  of  spring  ; 

Jesus  is  fairer, 

Jesus  is  purer. 
Who  makes  the  woful  heart  to  sing. 


292  THE   GOSPEL   OF   GLADNESS. 

"Fair  is  the  sunshine, 

Fairer  still  the  moonlight 
And  the  twinkling  starry  host; 

Jesus  shines  brighter, 

Jesus  shines  purer. 
Than  all  the  angels  heaven  can  boast."* 

The  character  of  the  true  knight  is  set  forth  in  the 
chivalric  star,  a  star  of  five  points,  each  representing  a 
chivalric  grace.     To  these  let  us  address  our  thought. 

I.  First  of  knightly  qualities  is  Truth — truth  that  ex- 
presses itself  not  merely  in  ingenuous  words  but  in  a  char- 
acter of  transparent  honesty.  Its  word  is  esse,  7ton  videri; 
to  be,  not  seem  to  be.  For  a  falsehood  may  be  told  with 
a  nod  or  wink,  the  lifting  of  the  brows  or  beckoning  of 
the  hand,  as  well  as  in  articulate  speech.  It  is  much  to 
be  feared  that  one  of  our  besetting  sins  is  disingenuous- 
ness.  "  'T  is  as  easy  as  lying,"  quoth  Hamlet.  But  a 
true  man  shrinks  from  every  shape  and  form  of  it.  His 
character  is  truthfulness  itself.  When  the  Commons  de- 
manded of  Charles  I.  that  to  a  certain  promise  he  should 
give  them  his  royal  word,  he  answered,  **  Nay,  but  I  will 
give  you  somewhat  stronger  and  surer,  the  word  of  a 
Christian  Knight." 

II.  The  second  of  the  chivalric  graces  is  Purity,  An 
old  writer  in  setting  forth  the  knightly  character  says 
among  other  things,  **  Nothing  he  cometh  upon  is  to  him 
common  or  unclean,  because  there  is  no  mordant  in  his 
nature  for  an  evil  thing."  This  "  mordant "  was  the 
chemical  factor  used  in  a  dye-vat  to  make  the  colors  fast. 
It  is  derived  from  a  Latin  word  signifying  to  eat  or  bite. 
A  true  man  has  nothing  in  him  to  grasp,  to  apprehend,  to 
appropriate  a  low  or  common  thing.      This  is  the  prime 

'••  This  h3-mn  from  the  German,  "  Schonster  Herr  Jesu,"  sung  by 
the  Crusaders  of  the  twelfth  century,  has  come  into  new  popularity 
in  recent  years. 


THE   TRUE  KNIGHT.  293 

quality  of  a  gentleman.  He  not  merely  avoids  the  grosser 
contacts  of  impurity ;  he  shrinks  from  it  with  an  instinct- 
ive disrelish  and  repugnance,  as  the  sensitive  plant  trem- 
bles and  withdraws  itself  from  an  unfriendly  touch. 

III.  The  third  of  the  manly  graces  is  Courtesy.  This 
is  something  above  fine  breeding.  It  is  something  more 
than  common  culture.  You  cannot  get  it  from  a  "  Hand- 
book of  Etiquette."  Sir  Philip  Sydney  defines  it  as 
**  high  thoughts  seated  in  a  soul  of  honor."  It  is  a  large 
and  manly  grace.  Its  other  name  is  magnanimity.  It  is 
the  going  out  of  soul  in  a  large  sympathy  towards  all.  It 
is  the  finest  expression  of  the  Golden  Rule.  I  know  not 
where  to  find  a  better  illustration  of  it  than  In  the  case  of 
two  rough  sailors  who  were  once  walking  In  a  seaside 
town.  No  one  would  have  taken  them  for  gentlemen  by 
any  test  of  outward  garb  or  graceful  carriage.  As  they 
rolled  along  on  their  sea  legs,  gazing  and  wondering,  a 
thing  happened  which  suddenly  fastened  their  attention. 
A  funeral  came  down  the  street — four  bearers  carrying 
the  dead  upon  a  bier.  There  were  no  mourners,  no 
friends  or  kindred.  The  sailors  looked  into  each  oth- 
er's faces,  silently  read  each  other's  thoughts,  then 
stepped  Into  the  street,  fell  into  line,  and  went  following 
after  the  friendless  dead.  That  was  the  prompting  of  true 
courtesy ;  and  rude  and  homely  as  those  sailors  seemed, 
they  were  possessed  of  the  truest  instincts  of  gentlemen. 

IV.  A  fourth  of  these  manly  graces  is  Patience.  It 
is  indeed  the  drudge  of  the  graces,  the  Cinderella  of  them 
all.  And  yet  there  Is  something  strong  and  admirable  In 
it.  We  think  of  it  as  a  grace  for  womankind,  for  sick 
people  and  prisoners.  It  is,  however,  no  less  becoming 
in  a  true  and  stalwart  man.  To  "endure  hardness  "  is  the 
part  of  a  good  soldier.  The  field  of  battle  never  knew  a 
braver  man  than  General  Grant ;  in  the  field  of  politics  he 


294  THE   GOSPEL   OF   GLADNESS. 

showed  himself  a  wise  counsellor  and  statesmanlike  ruler ; 
but  his  character  shines  brightest  of  all,  it  seems  to  me,  in 
the  story  of  those  dreadful  days  when  he  sat  waiting  for 
the  King  of  Terrors.  He  wrote  his  '*  Memoirs "  while 
the  anguish  of  an  incurable  disease  was  tearing  at  every 
nerve  and  sinew ;  but  no  murmur  escaped  him.  Ah,  that 
was  patience !  And  at  last,  having  completed  his  work, 
he  rehnquished  his  pen  as  he  had  laid  down  his  sword  in 
calm  and  gracious  submission  to  the  higher  Will. 

V.  The  fifth  knightly  grace  is  Valor.  In  Peter's  cat- 
alogue of  the  marks  of  Christian  character  he  begins 
in  this  wise,  "Add  to  your  faith  virtue."  The  virtue 
here  referred  to  is  the  Latin  virtus,  which  meant  the 
courage  of  a  Roman  soldier.  It  is  cognate  with  vir, 
which  was  the  title  of  a  nobleman  of  those  early  times. 
"  Add,  therefore,"  said  Peter,  "  to  your  faith  the  courage 
of  a  soldier."  And  Paul,  in  his  order  of  equipment,  urges 
the  importance  of  the  same  unflinching  spirit :  "  Finally, 
my  brethren,  be  strong  in  the  Lord  and  in  the  power  of 
his  might.  Put  on  the  whole  armor  of  God,  that  ye  may 
be  able  to  stand  against  the  wiles  of  the  devil.  For  we 
wrestle  not  against  flesh  and  blood,  but  against  principal- 
ities, against  powers,  against  the  rulers  of  the  darkness  of 
this  world,  against  spiritual  wickedness  in  high  places. 
Wherefore  take  unto  you  the  whole  armor  of  God,  that  ye 
may  be  able  to  withstand  in  the  evil  day,  and  having  done 
all,  to  stand." 

Let  us  be  grateful  that  the  days  of  war  are  drawing  to 
a  close.  It  is  much  to  be  doubted  if  the  great  nations  will 
ever  again  be  brought  into  serious  collision.  The  means 
which  are  being  used  to  make  war  effective  to  the  utmost 
are  reasonably  certain  to  make  it  impossible.  When  ex- 
plosives are  brought  to  such  a  degree  of  perfection  that 
with  a  few  score  of  dynamite  bombs  a  whole  army  may 


THE  TRUE  KNIGHT.  295 

be  annihilated  or  the  mightiest  of  fortresses  lifted  into  the 
air,  it  is  incredible  that  the  nations  should  much  longer 
use  such  methods  for  settling-  their  disputes.  And  why, 
indeed,  at  this  stage  of  civilization,  should  it  be  deemed 
more  proper  for  nations  to  resort  to  the  barbarous  arbit- 
rament of  battle  than  for  men  to  settle  their  differences  by 
fisticuffs  ?  But  God  is  working  out  the  problem  in  his 
own  way.  We  think  it  important  to  be  making  great 
guns,  while  he,  smiling  at  our  narrow  plans  and  purposes, 
goes  on  with  the  beating  of  swords  into  ploughshares  and 
of  spears  into  pruning-hooks.  We  bend  our  energies  to 
preparation  for  war ;  he  makes  all  things  work  together 
for  peace.  The  doors  of  the  Temple  of  Janus  are  closing 
fast ;  the  coming  of  Shiloh  is  near. 

Are  we  therefore  to  imagine  that  chivalry  is  obsolete 
or  that  knightly  courage  is  of  no  further  use?  Nay. 
Manliness  of  the  best  sort  is  needed  for  the  trials  and 
temptations  of  our  daily  life.  Oftentimes  it  takes  more 
courage  to  speak  the  truth  than  it  does  to  lead  battalions 
into  battle.  It  takes  more  courage  oftentimes  to  stand  be- 
fore a  pointed  finger  than  it  does  to  face  a  loaded  cannon. 
To  say  '*  No  !"  on  occasion  tests  our  manhood  more  effect- 
ively than  to  ride  down  "  into  the  valley  of  death,  into  the 
jaws  of  hell."  He  who  would  keep  his  knees  unbent  be- 
fore the  great  image  in  the  vale  of  Dura  when  sackbut 
and  psaltery  are  ringing,  needs  to  make  a  more  vigorous 
call  upon  his  manhood  than  were  he  answering  the  beat 
of  drum.  The  three  Babylonish  youths  who  refused  the 
meat  and  wine  of  the  king's  table,  preferring  pulse  and 
water,  had  in  them  the  stuff  that  heroes  are  made  of  The 
same  sort  of  bravery  is  shown  by  the  young  man  of  these 
times  who  turns  down  his  glass  at  the  banquet  or  refuses 
to  cross  the  threshold  with  boon  companions  when  they 
enter  an  iniquitous  place. 


296  THE   GOSPEL   OF  GLADNESS. 

We  need  courage  now-a-days  for  the  defence  of  truth. 
The  "  infidel "  whom  the  crusader  went  forth  to  meet  was 
armed  and  harnessed  for  conflict  on  the  open  field ;  but 
the  infidel  in  these  days  wears  a  scholar's  gown.  No  bat- 
tle axe  can  cleave  his  crown.  His  pen  is  more  keen  and 
more  disastrously  cruel  than  the  Moslem's  sword.  And 
those  who  stand  up  against  him  defend  not  a  Holy  Sep- 
ulchre but  that  body  of  living  truth  which  is  dearer  to 
Christ's  disciple  than  the  blood  throbbing  in  his  veins. 
Our  natural  disposition  is  to  take  the  peaceful  course,  to 
avoid  trouble  at  all  hazards.  But  this  is  not  the  part  of  a 
true  soldier  of  Jesus  Christ.  He  cannot  nor  will  he  seek 
to  excuse  himself  from  a  manful  defence  of  the  principles 
of  the  gospel  of  Christ. 

It  is  written  of  Sir  Hugh  Talbot  that,  being  sentenced 
to  death  by  his  Moslem  captors,  life  and  liberty  were 
offered  if  he  would  signify  an  abandonment  of  his  faith. 
He  was  at  length  brought  out  for  execution :  and  again 
he  was  offered  release  if  he  would  bow  under  the  Crescent 
and  say,  "  God  is  God,  Mahomet  is  his  prophet."  It  was 
a  sore  temptation,  for  life  was  very  dear  to  him.  He 
bowed  his  head,  and  saw  in  the  far-away  castle  his  wife 
gazing  wistfully  towards  the  east  and  murmuring  a  prayer 
for  his  return ;  he  saw  his  children  playing  about  the  home 
and  prattling  of  him.  Then  lifting  his  heart  in  prayer  he 
shook  off  weakness.  He  arose  and  bared  his  breast,  say- 
ing, "  I  am  ready.  Deus  vult  T  Oh  blessed  is  the  man, 
here  and  hereafter,  who  counts  life  of  less  value  than  rec- 
titude, and  freedom  of  less  worth  than  a  clear  conscience ! 

We  need  courage  also  for  a  manly  assault  upon  all 
entrenched  forms  of  evil.  There  are  so  many  wrongs  to 
be  righted ;  there  are  so  many  castles  to  be  levelled  with 
the  earth.  These  are  times  for  vertebrate  Christians. 
The  dram-shop,  the  gambling-hell,  and    infamous  resorts 


THE   TRUE   KNIGHT.  297 

of  every  name  and  nature  are  fortresses  that  must  be  re- 
duced in  the  name  of  the  Most  High  God.  Never  was 
valor  more  needed  than  in  our  onslaughts  upon  these 
frowning  strongholds  of  the  enemy.  It  is  so  easy  to  abide 
in  our  comfortable  places  and  let  the  few  faithful — who  are 
not  afraid  to  be  called  fanatics — march  out  in  more  or  less 
effectual  attempts  to  reduce  these  haughty  forms  of  sin. 
The  good  Lord  give  us  the  courage  of  the  right !  The 
good  Lord  make  us  willing  to  be,  if  necessary,  in  the  right 
with  two  or  three  !  The  good  Lord  help  us  to  make  our 
influence  felt  to  the  very  uttermost  of  its  measure  against 
all  forms  of  sin  ! 

We  need  courage  for  the  defence  of  the  weak.  The 
spirit  of  knighthood  is  the  spirit  of  humanity.  There  is  no 
chivalry  which  does  not  recognize  the  Golden  Rule.  There 
is  no  true  man,  no  gentleman,  whose  heart  does  not  thrill 
at  the  faintest  cry  for  help.  We  smile  at  the  devotion  of 
the  true  knight  of  the  olden  time  to  his  ladye  fayre ;  but 
the  glove  which  fluttered  from  his  spear-point  spoke  of  a 
nobler  sentiment  than  gallantry  ;  it  was  the  symbol  of  a 
glorious  espousal,  the  espousal  by  the  strong  of  the  de- 
fence of  the  weak.  The  same  spirit  finds  expression  now- 
a-days  in  our  great  enterprises  for  the  evangelization  of  the 
world  and  in  every  lesser  endeavor  for  the  uplifting  of  the 
fallen,  the  deliverance  of  the  helpless,  the  feeding  of  the 
hungry,  the  wiping  away  of  tears.  There  is  no  higher  ex- 
pression of  puissant  courage  than  this.  And  its  noblest 
exemplification  was  in  our  own  Lord  Jesus,  who  came 
from  heaven  as  the  Knight-Errant  of  a  ruined  race.  He 
crossed  the  drawbridge  into  human  life  and  conflict  at  Beth- 
lehem. He  mingled  in  the  fray  while  a  lad  in  the  carpen- 
ter-shop. He  was  storming  castles  and  delivering  cap- 
tives when  he  seemed  to  be  preaching  and  healing  a  few 
bhnd  and  withered  folk.     He  knew  the  hardships  of  the 


298  THE   GOSPEL  OF  GLADNESS. 

campaign,  forced  marches,  fierce  engagements  in  the  high 
places  of  the  field.  There  was  no  vulnerable  point  in  his 
character,  no  joint  in  his  harness,  no  blot  on  his  escutch- 
eon. He  bared  his  breast  at  the  trumpet  call,  saying,  in 
the  front  of  the  enemy,  "  Whom  seek  ye  ?  Jesus  ?  I  am 
he !"  He  set  his  face  steadfastly  towards  Golgotha.  Yonder 
on  the  heights  he  died.  Six  mortal  hours  he  hung  there 
in  anguish,  bearing  a  solitary  pain  which  found  its  best 
similitude  in  the  treading  of  the  wine-press.  Nothing 
could  appall  him.  Straight  on  he  went  for  truth  and  for 
humanity.  Never  for  an  instant  did  his  courage  forsake 
him — never  until  the  word  of  death  and  victory  escaped 
him,  "  It  is  finished  !"  Never  was  such  knighthood  as 
that.     Behold  the  man  ! 

All  other  heroes  of  the  olden  time  are  dead.  The 
Crusader's  tombstone  bears  the  transverse  cross  and  sword, 
and  "  Dormit,"  he  sleeps.  But  the  great  Knight-Errant 
lives— lives  more  gloriously  than  ever,  and  leads  on 
through  trial  to  victory  an  innumerable  company  of  knight- 
ly men.  "  Lo,  I  am  with  you  always,"  is  his  word,  "  al- 
ways— even  unto  the  end  of  the  world."  Let  us  follow 
him.  "  In  His  name,"  was  the  countersign  of  the  knights 
of  St.  John.  At  that  word  the  blade  flashed  from  its  scab- 
bard in  a  comrade's  defence.  At  that  word  the  drawbridge 
was  lowered  to  the  hard-pressed  fugitive.  Our  watchword 
is  the  same.  With  that  upon  our  hps  and  in  our  hearts 
let  us  go  about  doing  good,  defending  the  weak,  opposing 
the  wrong,  and  standing  for  the  right  until  our  Lord  shall 
open  the  gates  of  the  kingdom  unto  us.  Let  us  quit  our- 
selves as  men,  as  gentlemen,  as  knights  without  fear  and 
without  reproach,  as  good  soldiers  of  Jesus  Christ. 


THE    RESPECTABLE   SALOON.  299 


THE 

RESPECTABLE  SALOON. 


"Woe  unto  him  that  giveth  his  neighbor  drink,  that  puttest  thy  bot- 
tle to  him,  and  makest  him  drunken  also,  that  thou  mayest 
look  on  their  nakedness  !"     Hab.  2: 15. 

It  is  not  my  purpose  to  call  in  question  the  right  of 
any  man  to  use  intoxicating  drink.  No  doubt  there  are 
many  excellent  people  who  reserve  to  themselves  the 
right  of  taking  a  social  or  convivial  glass.  I  suggest  to 
them  that  the  noblest  of  all  rights  is  that  which  our  Lord 
exercised  when  he  counted  not  even  his  Godhood  as  a 
thing  to  be  cherished,  but  putting  aside  all  divine  rights 
and  prerogatives,  made  himself  of  no  reputation  and  be- 
came obedient  unto  death  for  us.  The  highest  form  of 
human  freedom  is  the  liberty  to  deny  ourselves  for  the 
good  of  others.  But  whether  or  no  any  of  you  insist  upon 
your  personal  privilege  in  this  matter,  we  shall  all  agree 
that  the  dram-shop  is  an  evil  thing  and  we  can  make  com- 
mon cause  in  assaulting  it.  The  dram-shop  has  done  evil 
and  only  evil  all  the  days  of  its  life.  We  are  at  no  loss  to 
define  it :  A  place  where  intoxicating  drink  is  sold  over 
the  counter,  by  the  glass.  The  presiding  genius  of  the 
institution  is  a  man  in  his  shirt  sleeves  with  an  unctuous 
face,  an  invidng  smile,  a  solitaire  in  his  bosom  front — the 
bar-keeper — he  is  the  presiding  genius  of  the  place  and  he 
is  the  malefactor  of  all  malefactors.  There  are  culprits 
and  wrong-doers  and  reprobates,  but  this  man  who  pre- 


300  THE   GOSPEL   OF   GLADNESS. 

sides  over  the  dram-shop  is  the  worst  of  criminals,  for  he 
makes  ninety  per  cent,  of  them  all. 

It  is  my  purpose  to  make  a  reasonable  presentment  of 
the  influence  of  the  saloon,  and  so  doing  I  shall  ask  you 
to  consider  how  it  affects  man  in  all  the  various  relations 
of  his  life. 

I.  As  an  individual.  Note  its  baneful  touch  upon  his 
flesh.  Man's  body  is  God's  masterpiece,  erect  and  sove- 
reign. But  drink  is  its  ruin.  Drink  blears  its  eyes,  red- 
dens and  be-pimples  its  face,  unstrings  its  nerves  and 
sinews,  weakens  its  limbs,  and  sends  it  reehng,  staggering, 
muttering,  hiccoughing,  drivelling,  by  way  of  the  gutter, 
to  the  grave. 

And  how  does  it  affect  his  brain  ?  Men  say,  "  When 
the  wine  is  in  the  wit  is  out."  Drink  would  make  a  fool 
of  an  angel.  Not  long  ago  one  of  our  leading  legislators 
arose  in  Congress  to  speak  upon  a  matter  of  the  greatest 
importance.  He  steadied  himself  by  his  chair  and  for  a 
while  his  lips  poured  forth  a  stream  of  maudlin  foolish- 
ness, profanity,  and  uncleanness  like  the  exudations  of  a 
festering  sore.  "  Oh  that  men  should  put  into  their 
mouths  an  enemy  to  steal  away  their  brains  !"' 

But  most  of  all  does  the  blight  of  the  dram-shop  fall 
upon  his  spiritual  nature.  It  robs  him  of  self-respect, 
dulls  the  sense  of  duty,  and  makes  wreck  of  character. 
There  is  a  multitude  of  drunkards  at  this  moment,  larger 
than  the  standing  army  of  the  most  formidable  nation  of 
the  earth,  reehng  down  to  death.  If  we  could  but  stand 
on  the  edge  of  the  abyss  as  they  vanish  into  the  night  of 
endless  despair  we  should  hear  the  voice  of  retributive 
justice,  "  No  drunkard  shall  inherit  the  kingdom  of  God." 

II.  Observe  the  evil  influence  of  drink  upon  a  man  in 
his  domestic  relations. 

He  is  the  house-band,  vowed  to  love,  honor,  and  pro- 


THE   RESPECTABLE   SALOON.  3OI 

tect  the  wife  and  care  for  his  Httle  ones.  But  the  dram- 
shop is  the  great  home-breaker.  The  sweetest  song  that 
ever  was  sung  touching  the  joys  of  domestic  Hfe  was  writ- 
ten by  a  man  whose  hand  shook  while  he  penned  it  and 
whose  home  was  ruined  by  drink. 

"  His  wee  bit  ingle,  blinkin'  bonnily, 
His  clean  hearth-stane,  his  thriftie  wifie's  smile, 
The  lisping  infant  prattling  on  his  knee. 
Does  a'  his  weary  carking  care  beguile, 
An'  makes  him  quite  forget  his  labor  and  his  toil." 

Two  miles  away  from  Alloway  cottage  was  Tam  O'Shan- 
ter's  Inn.  It  was  this  inn  that  broke  the  heart  of  the  poet's 
wife  and  robbed  his  weans  of  their  bread.  As  time 
passed  Burns,  wrecked  and  impoverished  by  drink,  betook 
himself  to  Dumfries,  where,  as  exciseman,  he  fell  lower 
and  lower  until,  in  the  very  prime  of  his  life,  gazing  out  of 
his  windows  at  the  Nithsdale  hills  and  moaning  that  he 
was  friendless  and  penniless,  he  breathed  his  great  soul 
out,  leaving  his  dear  ones  to  the  mercy  of  a  cold  world. 
John  Barleycorn  did  it,  and  John  Barleycorn  is  breaking 
up  ten  thousand  happy  homes.  It  is  the  same  story  always 
and  everywhere.  In  an  article  on  the  "  Tenement  Houses 
of  New  York,"  in  one  of  our  recent  periodicals,  are  the 
pictures  of  two  neighboring  apartments.  The  one  is  the 
home  of  a  widow.  The  room  is  clean  and  comely.  Her 
face  is  sad  but  lighted  by  a  sweet  hopefulness.  The  chil- 
dren are  playing  merrily  beside  her.  The  other  apartment 
is  next  door  and,  alas,  the  man  of  the  house  is  living — a 
drunken  brute.  His  wife  is  there,  bowed  down  and  shame- 
faced, cheeks  sunken  and  pinched,  a  poor  despairing  thing. 
The  children  are  ragged  and  unkempt,  shrinking  from  him 
with  tears.  The  brute  scowls  upon  them  all.  The  picture 
is  sad  enough,  but  sadder  still  the  thought  that  any  Chris- 


302  THE   GOSPEL   OF   GLADNESS. 

tian  should  seriously  propose  to  adorn  the  dram-shop  for 
the  comfort  of  this  drunken  brute.  If  the  church  has 
aught  of  time  or  treasure  to  expend,  let  it  go  towards  the 
comfort  of  that  sorrowful  wife  and  those  worse  than  or- 
phaned children.  Let  us  make  the  tenement  houses  more 
comfortable  and  allow  the  brute  to  shift  for  himself 

III.  How  it  affects  him  as  a  neighbor.  For  we  all  owe 
something  to  the  vicinage.  Did  you  ever  have  the  ha- 
bitu6  of  a  saloon  for  your  next-door  neighbor  ?  If  so, 
how  did  you  Hke  it  ? 

Why  is  it  that  the  people  of  the  West  End  of  New  York 
city  are  so  persistent  in  excluding  all  dram-shops  ?  Why 
is  it  that  respectable  business  men  leave  their  shops  and 
offices  and  spend  days  together  to  prevent  the  dram-shop 
from  coming  near?  Why?  Because,  to  begin  with,  a 
saloon  is  an  injury  to  real  estate.  Every  square  foot 
of  ground  in  the  vicinity  loses  value  by  reason  of  it. 
Not  only  so,  but  the  dram-shop,  when  it  enters  a  neigh- 
borhood, does  not  come  alone;  it  brings  on  either  arm 
its  two  boon  companions,  the  gambling-hell  and  the  den 
of  nameless  infamy — three  furies  with  serpentine  locks. 
And  with  the  saloon  comes  danger  unmeasurable.  You 
are  not  willing  that  your  wife  or  daughter  should  pass  the 
door  of  the  saloon  at  night.  Why  ?  Because  it  is  the 
dram-seller's  business  to  brutalize  his  patrons.  Nor  are 
you  willing  that  your  boy  should  come  within  the  influ- 
ence of  the  place. 

Here  is  a  brief  calculation  that  is  likely  to  be  of  inter- 
est to  parents.  There  are  more  than  nine  thousand  saloons 
in  New  York  city,  i.  e.,  one  for  every  one  hundred  and 
twenty-five  people,  or  one  for  every  twenty-five  families. 
It  is  not  to  be  supposed  that  less  than  twenty-five  habitual 
topers  are  needed  for  the  support  of  each  saloon.  So  then 
the  dram-shop  expects  and  receives  on  an  average  a  pa- 


THE   RESPECTABLE   SALOON.  303 

tron  from  every  household.  The  twenty-five  topers  are 
rapidly  dropping-  into  their  graves  and  their  places  must 
be  filled  fi-om  the  ranks  of  the  rising  generation.  The 
saloon  cannot  live  unless  the  people  furnish  the  boys  to 
support  it.  One  from  every  household !  If  yours  does 
not  furnish  one,  some  other  must  cover  the  deficit.  One 
boy  from  every  household.  Are  you  ready  to  furnish  a 
boy  ?     You  take  your  chances. 

IV.  With  respect  to  man  in  the  still  larger  circle  of  in- 
dustrial hfe.  There  is  not  one  leader  among  the  guilds  of 
the  working-men  to-day  who  does  not  utterly  and  uncom- 
promisingly denounce  the  dram-shop.  Powderly  is  one 
of  its  worst  enemies.  But  alas,  a  tremendous  part  of  our 
working-men  are  enrolled  as  its  best  patrons.  The  Amer- 
ican working-man  is  the  best  and  most  prosperous  laborer 
on  earth.  The  yeoman  of  England  with  his  five  acres  of 
ground  is  not  to  be  compared  with  him.  The  French 
peasant  dressed  in  wooden  sabots  and  smock  frock  and 
owning  a  little  vineyard  on  the  sunny  hillside  is  not  to  be 
compared  with  him.  The  German  farmer  content  to  live 
from  hand  to  mouth  is  not  for  a  moment  to  be  compared 
with  him.  Our  American  is  a  self-respecting  man,  ambi- 
tious, energetic,  hopeful.  He  expects  to  make  his  way 
and  is  resolved  that  his  children  shall  be  happier  and  more 
prosperous  than  he.  All  this  is  true  of  the  sober  Ameri- 
can workman.  There  is  no  doubt,  however,  that  the  vast 
majority  of  the  laboring  class  in  our  country  are  habitual 
patrons  of  the  saloon.  The  average  outlay  for  drink  is 
said  to  be  $120  per  annum.  Tell  me,  how  could  a  work- 
ing-man expect  to  prosper  when  laying  out  so  large  a  per- 
centage of  his  earnings  for  drink  ?  It  is  our  tippling  la- 
borers who  complain  that  the  rich  are  growing  richer  and 
the  poor  are  growing  poorer.  It  is  these  who  are  respon- 
sible for  strikes  and  lock-outs  and  who  give  countenance  to 


304  THE  GOSPEL  OF  GLADNESS. 

wild  dreams  of  socialism.  It  is  true  that  the  rich  are  grow- 
ing richer,  and  the  Lord  be  praised  for  it !  It  is  true  also, 
however,  that  the  sober  working-men  of  our  country  are 
growing  richer  every  hour  and  every  day,  and  the  Lord 
be  greatly  praised  for  that !  And,  alas,  it  is  true  that  mul- 
titudes of  our  working-people  are  growing  poorer  and 
poorer.  How  could  it  be  otherwise  when  they  squander 
in  drink  so  large  a  proportion  of  their  wages,  their  sa- 
vings, their  houses,  and  their  lots,  yea,  their  food  and 
their  clothes  and  their  necessary  comforts?  It  is  now  pro- 
posed in  some  quarters  that  these  toilers  shall  have  the 
saloon  made  more  inviting  and  comfortable  for  their  ac- 
commodation. I  do  believe  that  for  the  working-man  who 
has  no  home  it  would  be  wise  to  provide  reading-rooms, 
restaurants,  and  other  places  of  wholesome  resort ;  but  for 
a  man,  whether  married  or  single,  who  has  a  home,  his 
place  is  there  at  eventide  and  he  has  no  business  to  have 
any  other  resort.  The  thing  we  need  to  do  is  to  encour- 
age thrift  through  temperance  and  economy  on  the  part 
of  our  working-men,  to  erect  savings-banks  and  provide 
building  associations  and  the  like.  It  is  an  easy  thing  in 
this  country  for  a  sober  man  to  get  on.  He  cannot  do 
otherwise  if  he  will  avoid  the  dram-shop  and  put  away 
his  surplus  in  a  safe  place. 

"  Not  for  to  hide  it  in  a  hedge, 

Nor  for  a  train  attendant, 
But  for  the  glorious  privilege 

Of  being  independent." 
The  ouday  in  our  country  for  drink  and  Hquors,  every 
way,  is  estimated  at  one  billion  two  hundred  million  of 
dollars,  and  the  largest  part  of  this  comes  from  the  pock- 
ets of  the  working-men.  Allow  yourself  to  think  for  a 
moment  what  a  tremendous  increase  there  would  be  in 
the  health  and  comfort  and  happiness  of  our  entire  coun- 


THE   RESPECTABLE   SALOON.  305 

try  if  only  our  working-men  could  be  persuaded  to  let  the 
drink  alone  for  a  single  year. 

V.  As  to  the  influence  upon  man  as  a  citizen.  In  our 
own  city  of  New  York  it  is  a  proverb  that  every  depart- 
ment of  politics  is  corrupted  by  the  rum  power.  At  every 
point  the  rum  power  antagonizes  law  and  order.  Our  po- 
lice superintendent,  in  his  recent  report,  states  that  the  larger 
number  of  the  nine  thousand  saloons  in  this  city  are  run 
by  habitual  and  flagrant  violators  of  the  excise  laws.  The 
logical  consequent  of  such  an  announcement  would  seem 
to  be  the  resolution  to  mete  out  retributive  justice  to  these 
malignant  law-breakers.  But,  strange  to  tell,  the  super- 
intendent proceeds  to  say  that  the  excise  laws  are  very 
diflicult  of  enforcement  because  of  their  unpopularity 
among  those  who  believe  it  to  be  an  infringement  of  per- 
sonal freedom.  Unpopular  indeed  !  A  law  is  always  un- 
popular with  a  law-breaker.  Our  magistrates  are  not 
chosen  to  commend  themselves  to  those  who  defy  the  law. 
Let  the  superintendent  poll  the  churches  and  the  in- 
stitutions of  learning  and  the  respectable  business  houses 
and  the  homes  of  this  city,  and  he  will  discover  that  the 
unpopularity  of  the  excise  law  is  confined  to  those  who  are 
carrying  on  the  rum-traffic  and  their  patrons.  The  whole- 
some portion  of  our  population  are  all  in  favor  of  the  en- 
forcement of  the  excise  law. 

Let  us  go  a  little  further  in  determining  the  influence 
of  the  dram-shop  on  our  political  life.  Here  is  a  startling 
computation.  Of  the  nine  thousand  saloons  in  New  York 
city  more  than  five  thousand  are  under  chattel  mortgage. 
The  saloons  boast  that  they  control  forty  thousand  votes. 
This  fact,  if  indeed  a  fact,  gives  them  without  doubt  the 
balance  of  power.  These  chattel  mortgages  are  said  to  be 
held  in  the  hands  of  about  twenty  men.  These  twenty 
men  dominating  the  saloon -traffic  control  the  balance  of 

20 


306  THE  GOSPEL  OF  GLADNESS. 

power.  The  vote  of  New  York  city  determines  the  poht- 
ical  complexion  of  the  commonwealth,  and  "  as  New  York 
State  goes,  so  goes  the  country."  This  means  that  twenty 
men,  who  are  brewers,  distillers,  and  wholesale  hquor- 
dealers,  have  at  this  moment  within  their  hands  the  con- 
trol of  the  Republic.  A  most  portentous  fact  of  which  it 
behooves  all  good  citizens  to  take  note. 

VI.  With  respect  to  man  as  a  cosmopolitan  or  citizen 
of  the  world.  For  every  man  is  debtor  to  all,  and  it 
devolves  upon  every  man,  according  to  his  influence,  to 
make  the  world  a  better  place  to  live  in.  The  missionary, 
Dr.  Livingstone,  characterized  slavery  as  the  open  sore  of 
the  world.  But  slavery  is  dead,  and  the  open  sore  of  the 
world  to-day  is  the  traffic  in  drink.  No  nation  has  escaped 
it.  Poor  Ireland  has  been  shamed  and  embarrassed  and 
robbed  of  her  polidcal  rights  by  reason  of  it.  Scodand, 
land  of  stalwart  and  brainy  men,  is  groaning  under  it. 
And  England — shame  on  an  Englishman  conscious  of  the 
fact  that  London  air  is  dense  with  stale  odors  of"  'alf  and 
'alf "  and  London  fog  is  tinged  with  the  florid  reflection  ot 
the  bar-maids'  faces,  conscious  that  the  English  physique 
is  proverbially  heavy  with  drink,  and  yet  presuming  to  sug- 
gest the  Americanization  of  the  spirit-house !  It  is  Eng- 
lish, thoroughly  English,  and  we  Americans  can  get  on 
without  it.  In  Germany  the  complaint  is  made  in  official 
circles  that,  owing  to  the  effect  of  beer  through  progressive 
decades,  it  is  scarcely  possible  to  replenish  the  army  with 
sound  men.  In  France  the  national  legislature  is  at  this 
moment  wresding  with  the  question,  "  What  shall  be  done 
to  arrest  the  progress  of  the  evils  of  intemperance  ?"  It 
is  indeed  a  poor  time  for  Americans  to  think  of  adopting 
the  saloon  as  a  respectable  institution  when  all  the  naUons 
of  the  earth  are  wearied  to  death  with  it. 

VII.  We  now  come  to  man  in  his  widest  relation,  as  a 


THE   RESPECTABLE   SALOON.  307 

son  of  God.  He  is  an  immortal  being,  put  here  to  pre- 
pare for  a  higher  and  better  life,  and  to  that  end  needs  the 
clearest  brain  and  the  cleanest  conscience.  The  church  is 
a  divine  institution  organized  to  help  man  on  in  the  world 
towards  a  higher  and  a  better  life.  The  great  enemy  of  the 
church  to-day  is  the  dram-shop.  In  New  York  city  there 
is  one  church  to  five  thousand  people  and  one  saloon  to 
one  hundred  and  twenty-five  people.  Note  the  disparity 
and  reflect  how  the  church  is  handicapped  in  her  benefi- 
cent purposes  by  this  horrid  enemy  of  the  souls  of  men. 

It  is  obvious  that  the  church  has  nothing  to  gain  and 
everything  to  lose  by  striking  hands  with  this  arch-enemy. 
Compromise  ?  Nay !  not  till  Christ  compromises  and 
forms  a  coalition  with  the  "prince  of  this  world."  "For 
what  fellowship  has  light  with  darkness  or  righteousness 
with  unrighteousness  ?"  Wherefore  come  out  from  among 
them  and  be  ye  separate,  saith  the  Lord.  Touch  not  the 
unclean  thing.  The  church  is  fair  as  the  moon,  clear  as 
the  sun,  and  terrible  as  an  army  with  banners.  The  rum 
demon  is  foul  as  filth,  black  as  night,  and  the  eternal  foe 
of  God  and  goodness.  A  church  in  Bristol,  England, 
rented  a  building  which  it  owned  for  a  wine  and  spirit 
store.  The  church  stands  on  a  hill  and  is  approached  by 
a  flight  of  stone  steps,  which  connect  the  street  and  the 
wine-shop  with  the  temple  of  God.  But  some  godless  fel- 
low passing  by  and  noting  the  incongruity  which  had 
escaped  the  sight  of  the  preacher  and  his  people,  wrote 
upon  those  steps : 

"There  is  a  spirit  above  and  a  spirit  below, 
A  spirit  of  love  and  a  spirit  of  woe; 
The  spirit  above  is  the  spirit  divine, 
And  the  spirit  below  is  the  spirit  of  wine.  ., 

It  is  manifest  that  the  attitude  of  the  church  must  be 
one  of  unflinching  hostihty  to  the  dram-shop.     There  are 


308  THE   GOSPEL   OF   GLADNESS. 

some  things,  as  Sir  Walter  Scott  says,  "  O'er  good  for 
banning  and  o'er  bad  for  blessing,  like  Rob  Roy;"  but 
the  saloon  is  not  one  of  them.  It  is  bad,  always  and 
altogether  bad,  and  irretrievably  bad.  There  is  no  white- 
washing it.  There  is  nothing  left  for  us  but  to  join  with 
God  in  laying  a  curse  upon  it. 

As  to  a  respectable  saloon,  if  that  were  possible,  we 
should  not  want  it.  That  way  lies  danger.  If  the  choice 
must  be  between  the  gilded  barroom,  in  which  ninety  per 
cent,  of  our  inebriety  begins,  and  the  low  dives,  with  their 
sawdust,  their  reeking  fumes  of  stale  drink  and  exudation 
from  perspiring  inebriety,  let  us  by  all  means  encourage 
the  dives.  Boys  do  not  commence  their  downward  course 
in  the  dives,  but  in  the  gilded  saloons.  There  they  serve 
their  apprenticeship,  not  with  whiskey,  but  with  beer. 
The  low  dive  gets  them  only  after  the  respectable  saloon 
has  used  them  up  and  thrown  them  out.  There  is  no  such 
thing  as  a  respectable  saloon.  As  soon  speak  of  a  pure 
devil  or  a  comfortable  hell  or  clean  offal  or  wholesome 
fire-damp.  It  is  bad,  always  and  everywhere,  and  there 
is  only  one  thing  to  do  with  it — exterminate  it. 

We  are  told  that  the  saloon  has  come  to  stay  and  that 
philosophy  suggests  that  we  make  the  best  of  it.  What 
if  it  has  come  to  stay  ?  So  have  snakes  and  tigers.  So 
have  small-pox  and  yellow-fever.  So  have  infidelity  and" 
uncleanness  and  every  evil  thing.  They  have  come  to 
stay  until  God,  working  through  us,  through  his  wise  and 
zealous  people,  shall  in  the  fulness  of  time  take  this  earth 
into  his  own  hands,  and  to  use  the  figure  of  the  Psalmist, 
as  a  woman  shakes  the  crumbs  out  of  the  tablecloth,  shall 
so  shake  all  evil  out  of  our  world.  In  the  meantime  let 
us  fall  into  line  with  God  and  refuse  to  serve  as  coparce- 
ners with  any  evil  thing.  Let  us  set  our  faces  as  a  flint 
against   this   mighty  and  iniquitous    thing   and   do   our 


THE   RESPECTABLE   SALOON.  309 

Utmost  to  destroy  it.  Let  us  have  faith  to  beHeve  that, 
thus  withstanding  its  bold  front,  it  will  yet  be  expelled 
from  the  earth.         * 

"  For  right  is  right  as  God  is  God, 
And  right  the  day  must  win ; 
To  doubt  would  be  disloyalty, 
To  falter  would  be  sin." 


310  THE  GOSPEL  OF  GLADNESS. 


A  DAY  OF  WONDERS. 


"And  he  said  unto  the  woman,  Thy  faith  hath  saved  thee;  go  in 
peace."     Luke  7:50. 

It  had  been  a  day  of  wonders.  In  the  early  morning 
a  company  of  wayfaring  men  came  up  through  the  rocky 
defile  leading  to  the  village  of  Nain.  By  the  way  they 
talked  of  the  Hope  of  Israel,  of  their  Leader's  succession 
to  the  throne.  Their  hearts  were  full  of  holy  joy  and  pur- 
pose. At  the  gate  of  the  village  they  came  upon  a  fune- 
ral procession.  A  widow  was  following  to  the  tomb  the 
body  of  her  only  son.  The  heart  of  Jesus  was  touched 
with  compassion  as  he  beheld  her.  **  Weep  not,"  said  he. 
Ah,  lonely,  breaking  heart !  Who  is  this  that,  with  a  pity- 
ing word,  would  assuage  the  flood  of  nature's  grief!  She 
looked  into  his  face  and  beheld  somewhat  there  that  set 
her  heart  throbbing  with  a  speechless  hope.  He  ap- 
proached the  bier,  touched  the  dead  body,  and  said, 
"  Arise !"  The  word  echoed  through  the  dominions  of 
death.  The  lad  arose,  rubbed  his  eyes,  smiled  in  a  be- 
wildered way,  saw  his  mother,  stretched  out  his  arms; 
and  while  these  two  were  foretasting  a  little  of  the  joy  of 
the  great  reunion  "  there  came  a  fear  upon  all."  Thus 
began  this  day  of  wonders ;  but  stranger  things  were  to 
follow. 

The  Lord  passed  into  the  village  and  began  to  preach 
in  the  market-place.  It  is  probable  that  at  this  time  he 
uttered  those  gracious  words,  "  Come  unto  me,  all  ye  that 


A   DAY    OF   WONDERS.  31I 

labor  and  are  heavy  laden,  and  I  will  give  you  rest."  The 
sick  were  brought  on  couches  and  he  healed  them.  At 
this  juncture  a  company  of  the  disciples  of  John  the  Bap- 
tist desired  a  hearing.  John  was  a  prisoner  at  the  Castle 
of  Machaerus.  Alone  and  desolate,  gazing  through  his 
barred  windows  on  the  desolation  of  the  land  beyond  Jor- 
dan, it  was  little  wonder  if  "  the  eye  of  the  caged  eagle 
had  begun  to  film."  It  may  have  been  to  seek  confirmation 
of  his  wavering  faith  that  he  had  despatched  these  friends 
to  inquire  of  Jesus,  "Art  thou  he  that  should  come,  or  look 
we  for  another?"  The  answer  of  Jesus  was  characteristic. 
He  did  not  enter  on  a  rhetorical  demonstration  of  his 
credentials,  but  went  on  preaching  and  healing  the  sick. 
Then  presently  he  said  to  the  delegation,  "  Go  your 
way  and  tell  John  what  things  ye  have  seen  and  heard : 
how  that  the  blind  see,  the  lame  walk,  the  lepers  are 
cleansed,  the  deaf  hear,  the  dead  are  raised,  to  the  poor 
the  gospel  is  preached."  Here  was  a  display  worthy  in- 
deed of  this  day  of  wonders ;  but  greater  things  were 
coming. 

As  the  day  wore  on  an  invitation  was  received  by  the 
Master  to  dine  at  the  house  of  a  certain  Pharisee.  As  yet 
there  was  no  open  rupture  between  him  and  that  most 
respectable  class  of  pietists.  He  accepted  the  invitation, 
for  he  was  ready  to  go  anywhere  in  pursuance  of  his 
work.  He  was  like  a  physician  in  a  city  of  the  plague. 
The  houses  of  the  lofty  and  the  lowly  were  alike  to  him 
if  only  duty  called.  The  house  of  the  Pharisee  was  open 
to  the  street ;  on  three  sides  were  tables  and  couches.  On 
occasions  like  this  it  was  customary  to  keep  open  house. 
Nor  was  it  unusual  for  strangers  to  stand  on  the  piazza  or 
in  the  doorway  hearkening  to  the  conversation  of  the 
guests.  On  this  day  no  doubt  many  came  to  hear  the 
table  talk  of  Jesus.     At  length  one  entered  on  whom  all 


312  THE   GOSPEL   OF   GLADNESS. 

eyes  were  turned.  She  was  an  unwelcome  guest,  a  well- 
known  woman  of  the  town.  She  made  her  way  noise- 
lessly to  the  couch  where  Jesus  was  reclining,  and  after  a 
moment's  pause — her  face  marked  with  mingled  emotions 
of  grief,  penitence,  and  gratitude — she  drew  from  beneath 
her  cloak  an  alabaster  vase  of  spikenard — how  often  she 
had  perfumed  her  locks  with  it ! — and  bending  over  his 
feet  she  anointed  them,  while  wiping  away  with  her  di- 
shevelled hair  the  tears  falling  upon  them.  Meanwhile 
the  Pharisee  looked  on  with  cold  disapproval.  Had  the 
woman  approached  him  on  this  wise  he  would  have 
known  how  to  repel  her :  "  Stand  aside,  for  I  am  holier 
than  thou."  He  said  within  himself,  "  This  Jesus  cannot 
be  a  prophet,  or  else  he  would  have  known  this  woman, 
and  knowing  must  have  spurned  her."  Ah  how  little  he 
knew  of  the  heart  of  Jesus  ! 

"  Simon,"  said  the  Master,  perceiving  his  thought,  "  I 
have  somewhat  to  say  unto  thee." 

His  host  replied,  "Say  on." 

"  There  was  a  certain  creditor  which  had  two  debtors  : 
the  one  owed  five  hundred  pence  and  the  other  fifty. 
And  when  they  had  nothing  to  pay  he  frankly  forgave 
them  both.  Tell  me,  therefore,  which  of  them  will  love 
most?" 

"  I  suppose,"  said  Simon,  "  he  to  whom  most  was  for- 
given." 

And  He  said  unto  him,  "  Thou  hast  righdy  judged. 
Simon,  seest  thou  this  woman  ?  I  entered  into  thy  house  ; 
thou  gavest  me  no  water  for  my  feet;  but  she  hath  washed 
my  feet  with  tears  and  wiped  them  with  the  hairs  of  her 
head.  Thou  gavest  me  no  kiss;  but  this  woman,  since 
the  time  I  entered,  hath  not  ceased  to  kiss  my  feet.  My 
head  with  oil  thou  didst  not  anoint ;  but  she  hath  anoint- 
ed my  feet  with  ointment.      Wherefore  I  say  unto  thee, 


A   DAY   OF   WONDERS.  313 

her  sins,  which  are  many,  are  forgiven;  for  she  loved 
much." 

Then  turning  to  the  woman,  he  said,  "  Thy  faith  hath 
saved  thee:  go  .in  peace."  And  this  was  the  most  won- 
derful of  all  that  happened  on  this  day  of  wonders.  Heal- 
ings are  wonderful ;  the  raising  of  tlie  dead  is  more  won- 
derful still.  But  there  is  nothing  so  divine  as  the  deliver- 
ance of  a  soul  from  sin. 

Thus  the  record  ends.  The  woman  goes  her  way  for- 
given. What  a  day  this  has  been  for  her !  In  the  morn- 
ing she  was  burdened  with  shame  and  hopelessness.  Now 
the  music  of  heaven  is  ringing  in  her  soul.  She  has  come 
out  of  darkness  into  light,  out  of  the  shadow  of  death  into 
newness  of  life.  God  hath  put  a  new  song  into  her  lips, 
even  the  song  of  salvation. 

We  note  in  this  incident  a  procession  of  three  graces — 
the  three  redemptive  graces  following  each  other  in  the 
logical  order  of  the  spiritual  life. 

I.  Faith.  This  is  the  saving  grace.  "  Thy  faith,"  said 
the  Master,  "  hath  saved  thee." 

This  woman  had  stood  in  the  company  that  listened 
to  his  discourse  on  truth  and  goodness,  had  felt  within  her 
the  stirring  of  better  hopes  and  aspirations,  had  seen  the 
ghosts  of  the  past  go  trooping  before  her,  had  longed  and 
despaired  and  hoped  against  hope — until  that  blessed 
word  was  uttered,  *'  Come  unto  me,  all  ye  that  labor  and 
are  heavy  laden,  and  I  will  give  you  rest."  Thereat  her 
soul  started  up  and  took  hold  on  the  promise.  She  be- 
lieved.    And  her  faith  that  instant  saved  her. 

What  is  faith  9  It  is  taking  God  at  his  word.  It  is 
the  assent  of  brain,  conscience,  heart,  and  will  to  the  divine 
overtures.  It  is  the  reaching  out  of  the  soul,  without  ques- 
tion or  murmuring,  to  accept  the  unspeakable  gift. 

One  day  as  Napoleon  was  reviewing   his  troops  the 


314  THE   GOSPEL   OF   GLADNESS. 

reins  fell  from  his  grasp  and  his  charger  galloped  away. 
A  private  sprang  from  the  ranks,  caught  the  frightened 
horse,  and  placed  the  bridle  again  in  the  Emperor's  hand. 
"  I  thank  you.  Captain,"  said  Napoleon.  "  0[  what  regi- 
ment. Sire  ?"  was  the  quick  reply.  Pleased  with  his  ready 
wit,  Napoleon  answered,  "  Of  the  Imperial  Guard,"  and 
rode  away.  The  soldier  thereupon  laid  down  his  musket 
and  walking  over  to  a  group  of  staff  officers,  assumed  his 
promotion.  "  He  said  it,"  was  enough.  The  Emperor's 
word  was  final.  So  is  our  great  Leader  honored  by  an 
instant  assent  and  obedience.  There  is  not  a  person  in 
this  company  who  cannot  be  saved  in  sixty  seconds. 
"  Only  beHeve."  He  that  beheveth  in  the  Son  hath 
life. 

But  how  does  faith  save?  By  bringing  the  soul  into 
vital  union  with  God.  A  train  of  cars  is  standing  on  the 
track.  The  engine  has  full  pressure  of  steam.  The  bell 
rings.  The  locomotive  moves,  but  the  cars  stand  still. 
What  is  the  trouble  ?  It  backs  up  and  tries  again,  but 
with  the  same  result.  What  is  the  trouble  ?  The  coup- 
ling has  not  been  made.  A  link  makes  all  the  difference. 
There  are  foolish  people  who  are  acting  thus  all  the  while, 
trying  to  reach  heaven  without  the  coupling  of  faith.  It 
is  impossible.  Faith  is  the  sine  qua  7ion  because  it  brings 
us  into  oneness  with  God  through  our  Mediator  Christ 
Jesus,  so  that  our  destiny  is  bound  up  with  his  for  ever 
and  ever.  When  once  we  believe,  our  life  is  for  evermore 
hid  with  Christ  in  God. 

II.  Then  follows  Love.  Love  is  the  complement  of 
faith.  The  expression,  *'  For  she  hath  loved  much," 
would  seem  to  favor  the  view  that  love  rather  than  faith  is 
the  saving  grace.  But  the  word  '*  for  "  in  this  connection 
is  not  causative  but  illative.  Moreover  Christ  himself 
says  presently,  "  Thy  faith  hath  saved  thee."     Faith  and 


A  DAY   OF   WONDERS.  315 

love — this  is  the  logical  and  chronological  order.  For,  as 
Tyndale  said,  "  Faith  is  the  mother  of  love." 

We  love  Him  because  he  first  loved  us.  It  is  his  lov- 
ing-kindness in  delivering  us  out  of  the  horrible  pit  and 
the  miry  clay  that  attunes  our  heart  to  the  song  of  salva- 
tion. 

"  Love  I  much  ?    I  've  much  forgiven  ; 
I  'm  a  miracle  of  grace." 

Behold  how  this  woman  loved  him  !  Her  emotion  was 
beyond  words.  She  kissed  his  feet.  The  word  is  inten- 
sive; she  kissed  them  again  and  again.  And  her  gratitude 
was  grateful  to  him,  God's  heart  hungers  for  our  love. 
Love  is  the  fulfilling  of  the  law.  Let  us  make  much  of  it. 
Behold  what  the  Lord  hath  done  for  us.  We  are  great 
sinners ;  he  is  the  great  Saviour.  "  Bless  the  Lord,  O  my 
soul,  and  all  that  is  v^^ithin  me,  bless  his  holy  name.  Bless 
the  Lord,  O  my  soul,  and  forget  not  all  his  benefits  !"  The 
box  of  spikenard  is  not  too  precious  to  be  lavished  upon 
him.  Nothing  is  too  good  for  him.  Our  gratitude,  how- 
ever, finds  its  best  expression  not  in  thanksgiving,  but  in 
thanksHving.  "  Beloved,  if  he  hath  so  loved  us  we  ought 
also  to  love  one  another."  Lip-service  is  good  as  far  as 
it  goes,  but  Hfe-service  is  better.  We  cannot  minister  to 
Jesus  in  the  flesh,  but  we  can  minister  to  his  httle  ones. 
Tradition  says  that  this  woman  of  Nain  spent  all  her  after 
life  in  self-forgetful  service.  She  accompanied  Christ,  as- 
sisting in  his  labor  of  love ;  and  after  his  death  she  devoted 
herself  to  the  reclaiming  of  her  fallen  sisters.  This  is  the 
sort  of  gratitude  that  commends  itself  to  the  Master.  His 
word  is,  "  Inasmuch  as  ye  have  done  it  unto  one  of  the 
least  of  these  my  brethren  ye  have  done  it  unto  me." 

III.  T/ien  Peace.  Faith  is  the  root,  love  the  tree,  and 
peace  the  sweet  consummate  fruit.  "  Go  in  peace,"  said 
Jesus  to  this  woman.     Rather,  "  Go  irito  peace."     Luther 


3l6  THE   GOSPEL   OF   GLADNESS. 

thanked  God  for  the  pronouns ;  let  us  thank  him  for  this 
preposition.  It  suggests  that  she  was  entering  upon  a  new 
manner  of  Hfe.  Old  things  were  passed  away ;  all  things — 
joys,  tasks,  hopes,  and  purposes — now  became  new.  God's 
peace  thenceforth  was  hers.  What  a  change !  She  had 
been  at  war  with  herself,  with  her  fellow-men,  and  with 
God.  Her  conscience  had  been  up  in  arms.  Her  life  had 
been  filled  with  a  weary,  desperate  strife.  Now  the  dove 
of  peace  brooded  over  her  and  the  bells  of  heaven  made 
music  for  her.  The  smile  of  the  Lord  was  like  sunshine 
upon  her.  "  Go  into  peace  !"  Oh  blessed  be  God  for 
that  legacy !  "  Peace  I  leave  with  you,  my  peace  I  give 
unto  you." 

There  is  no  peace  in  sin.  "  It  is  a  merry  world,  my 
masters  !"  But  wait  a  moment.  Stop  and  think.  You 
dare  not  ?  Have  you  lulled  your  fears  to  sleep  and  must 
you  keep  them  slumbering  ?  Are  you  a  sinner  unforgiven  ? 
If  your  knell  rang  to-night  would  your  soul  stand  un- 
shriven  before  God?  Do  you  try  to  persuade  yourself 
that  all  is  well  when  in  your  inmost  soul  you  know  that 
all  is  ill  ?  When  God  speaks  to  you,  as  he  did  to  Adam 
in  the  garden,  do  you  run  and  hide  from  him  ?  When 
you  awake  in  the  watches  of  the  night  do  your  fears  like 
spectres  shake  their  gaunt  fingers  at  you  ?  "  There  is  no 
peace,  saith  my  God,  to  the  wicked."  Your  soul  is  full  of 
v/ar  and  war's  alarums.  You  cannot  be  at  rest  while  you 
abide  in  sin. 

And  sedatives  are  all  in  vain.  He  is  a  foolish  man 
who  expects  to  cure  a  deep-seated  malady  with  morphine. 
There  was  a  time  when  God  was  angry  with  his  people 
Israel.  He  afflicted  them  until  the  w^hole  head  was  sick 
and  the  whole  heart  faint.  "  From  the  sole  of  the  foot 
unto  the  crown  of  the  head  there  was  naught  but  wounds 
and  bruises  and  putrefying  sores."     Then  came  the  false 


A   DAY   OF   WONDERS.  317 

prophets  saying,  "  This  is  but  a  temporary  matter.  Do 
not  fret,  do  not  worry ;  the  trouble  will  pass."  So  the 
altars  burned  for  Baal  and  the  people  suffered  on  until 
Jeremiah  came ;  and  he  cried,  "  Woe  unto  you,  false 
prophets,  who  have  healed  the  hurt  of  the  daughter  of  my 
people  slightly,  saying,  Peace,  peace,  when  there  is  no 
peace !"  They  had  put  a  plaster  on  a  wound  that 
needed  cauterizing.  The  Lord  deliver  us  from  such 
"  slight  healing."  And  alas  for  the  prophet  who  lulls  to 
sleep  the  well-grounded  fears  of  the  awakened  sinner, 
who  teaches  a  philosophy  shallower  than  repentance  or 
narrower  than  the  gospel  of  the  cross  ! 

There  is  710  peace  except  in  Christ.  He  that  believeth 
on  the  Son  hath  life ;  but  he  that  believeth  not  is  con- 
demned already.  Acquaint  thyself,  therefore,  O  sinner, 
with  this  salvation  and  be  at  peace.  This  is  "  the  truce  of 
God."  The  woman  of  the  city,  on  this  occasion,  received 
a  definite  assurance  of  pardon.  The  work  had  really  been 
wrought  when,  standing  among  the  auditors  of  Jesus,  she 
heard  him  say,  "  Come  unto  me,"  and  accepted  the  proffer. 
At  that  instant  her  sins  which  had  been  many  were  for- 
given her.  But  now  she  receives  assurance  in  the  Mas- 
ter's word.  It  is  blessed  to  be  forgiven,  but  oh  how 
joyous  to  know  it!  Let  us  pray  that  the  Master  will 
bend  over  us  and  say,  "  Son,  daughter,  thy  sins  are  for- 
given thee." 

A  bird  in  mid-ocean  all  day  long  went  circling  around 
the  ship  on  weary  wing — nearer  and  nearer  as  if  it  would 
alight  and  then  away  again  in  sudden  alarm,  rising  and 
circling  afar — until  at  last,  in  utter  weariness,  it  settled 
down  to  rest.  We  stood  upon  the  deck  and  watched 
it  as,  flying  to  and  fro,  it  spent  its  strength  in  need- 
less conflict  with  its  fears.  So  do  we  resist  our  hopes  and 
longings  and  hold  out  against  the  overtures  of  heavenly 


3l8  THE   GOSPEL  OF   GLADNESS. 

love.     Why  not  suffer  the  dear  Lord  to  have  his  way 
with  us  ? 

"  Oh  cease,  my  wandering  soul, 
On  restless  wing  to  roam  ; 
All  this  wide  world,  from  pole  to  pole, 
Hath  not  for  thee  a  home. 

"  Behold  the  ark  of  God, 
Behold  the  open  door ; 
Hasten  to  gain  that  blest  abode 
And  roam,  my  soul,  no  more." 

The  Master  speaks,  ''  Come  unto  me  and  rest."  Re- 
turn unto  thy  rest,  O  my  soul,  for  thy  Lord  hath  loved 
thee !     Acquaint  thyself  with  him  and  be  at  rest. 


Date  Due 

•'^'  :i ,  4 

Ap-17* 

4*  a .   U 

j 

Ap  I  n  'd 

?              1 

Hv^- 

4i 

lUJf 

PK. 

1 

i 

1 

f 

